Dictionary
Of
The Holy Qur'an
ARABIC Words - ENGLISH Meanings
(With Notes)
(Classical Arabic Dictionaries Combined)
By
'Abdul Mannan 'Omar
Translator, The Holy Qur'an (Arabic - English)
Subject Codifier
Musnad Imam Ahmad Bin Muhammad bin Hanbal
Editor, Encyclopedia of Islam
Copyright ©
NOOR Foundation - International Inc.
13 digit isbn: 978-0-9632067-94
ISBN: 0963206796
Library of Congress Control No.: 2005298281
Noor Foundation - International Inc.
is a 'non-profit', 'non-secterian', organisation
working for the promotion of peace among all people.
Funds generated from the dissemination of this 'Dictionary'
will be reinvested in it's reprinting.
1st Edition
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May 24, 2003
July 19, 2004
January 28, 2005
November 20, 2006
April 19, 2008
February 26, 2010
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Table of Contents
PARTI
Page
Foreword iii
How to Use This Dictionary 1-A
Help for the Beginners 3-A
Abbreviations Used in the Dictionary 5-A
Books of Reference 9-A
Quick Guide 12-A
PART II
Alphabetical Index #1 1-B-282-B
The Qur'anic Words in Alphabetical Order
with Cross-reference to the Basic Quranic Root-word
Alphabetical Index #2 1-C - 28-C
The Basic Qur'anic Root-words in Alphabetical Order
An Overview of the Dictionary 1-D - 50-D
Languages-Notthe Invention of Human Mind 1-D
Languages Change with Time 2-D
Necessity of a New Revelation 3-D
The Holy Qur'an - Its Style, Diction and Language 6-D
The Lasting Scripture 9-D
Understanding the Meanings of the Holy Qur'an 10-D
Arabic -A Living Language 15-D
Arabic- Immune to Changes 15-D
Arabic -The Vehicle of the Last Message 15-D
Arabic-The Eloquent Language 18-D
Phonology of Arabic Alphabets 19-D
i
Words and Roots in Arabic 19-D
The Spellings of Arabic 20-D
The Science of Derivation 21 -D
Philosophy in Arabic Words 25-D
The Science of Substitution 28-D
Philosophy in Qur'anic Words 29-D
Abbreviations in Arabic 32-D
Abbreviations in The Holy Qur'an 33-D
Richness of the Meanings 34-D
Arabic Grammar 35-D
Dictionaries of Arabic -An Overview 37-D
Grammarians of the 3rd. Century A. H 38-D
Grammarians of the 4th. A.H. Century 39-D
Grammarians of the 5th. A.H. Century 42-D
Grammarians of the 7th. & 8th A.H. Century 43-D
The Lexicons of the Holy Qur'an 46-D
Sources of this Dictionary 47-D
PART III
The Dictionary of the Holy Qur'an 1-628
PART IV
Appendix 1 629-632
System of Punctuation
Appendix 2 633-639
System of Transliteration of the Arabic Words
u
Foreword
This dictionary presents the complete vocabulary and
the phraseology of the Holy Qur'an. All root-words of the Holy
Qur ' an with their derivatives have been included in it.
This dictionary will help the reader to ascertain the real,
classical, and root meanings of all the Arabic words used in the
Holy Qur'an. Moreover, efforts have been made to highlight
various shades of meaning.
I have drawn most of the content of this dictionary from
the best classical works ever published in this line of learning.
Some of the classical dictionaries and Lexicons used are:
i. Al-Mufraddt fi Gharib al-Qur 'an
by Abdul Qasim al-Husain al-Raghib.
it Lisdn al- 'Arab w«J I j LJ
by Jamal al-Din Abu al-Fadzl Muhmmad bin Mukarram
bin Manzur
Hi. Taj al-'Arus min Jawahir al 'Qdmus
by Muhammad al Murtadza Husaini
iv. The Arabic English Lexicon by Edward W. Lane
I have avoided the use of modern Arabic dictionaries
such as Aqrab al-Muwdrid and Al-Munjad etc. as these are
not the dictionaries of the classical Arabic. I have included nothing
in this dictionary without indicating at least two of the most
celebrated lexicological works.
Hi
Foreword
Another objective is to help the student of the Holy Qur'an to
easily find and ascertain the indepth meaning of all the Qur'anic
words. Alphabetical Index of all the Qur'anic words is being
provided towards this end. Thus, making this dictionary handy
and easy to use.
The etymology, the function, and wherever applicable
the abbreviations are also given from the most authentic sources,
with explanatory notes, grammatical comments, and examples in
phrase and poetry. Towards this end, authentic scholarly works
in the sciences of Hadith, Tafsir, and Islamic History have been
included. The result is a reliable and authentic knowledge and
explanation of the etymology and meanings of the Qur'anic words.
(The list of references is being provided.)
I was approached by my children that I should compile a
dictionary of the Holy Qur'an. I was fully aware of the responsibility
of such an undertaking, specially because now I was alone and
deprived of my wife's valuable assistance, advice, knowledge and
great command on the English language. (May Allah be pleased with her)
For the purity of its style and elegance of it's diction, the
Holy Qur'an has come to be considered as the standard of
Arabic language, even by those who have no belief in it to be of
Divine origin. Beauties, there are many, and ideas clothed in rich
and appropriate language, which not unfrequently rises to a
sublimity far beyond the reach of any translation.
It would be idle to pretend that the work is an exhaustive
dictionary or that it leaves no room for further improvements. It
must not for a moment be imagined that all the meanings and
characteristic expressions of the Holy Qur'an have been included
in this Dictionary.
IV
Foreword
My heartfelt thanks and appreciation is due to all those who have
assisted me in the production of this dictionary. May Allah - the
Almighty accept our humble services. (Amin!)
If any mistake is found in this publication, I pray for
Allah's protection and forgiveness. I also request you to contact
the publisher with the mistake/opinion so that appropriate
improvements can be made.
Our heartfelt desire and our prayer to Allah is that He
pours in the hearts of the people a love for the Holy Qur ' an. And
also creates in them a passionate longing for understanding the
meanings of the word of Allah. Amin!
Abdul Mannan Omar
Translator, The Holy Qur' an (Arabic - English)
Subject Codifier
Musnad Imam Ahmad Bin Muhammad bin Hanbal
Editor, Encyclopedia of Islam
QUICK GUIDE
ARABIC ALPHABET WITH VOWEL SOUNDS
ALONG WITH THE PAGE NUMBER
U(a)
I a 1-B
I i 29-B
i u 44-B
uB(b)
V *Ba 50-B
i> Bi 56-B
C Bu 56-B
OT(t)
o Ta 57-B
o Ti 80B
o Tu 80B
6Th (th)
o Iha 89B
o Thi 90B
o Jhu 90B
rJCJ)
£ Ja 91B
> Ji 94B
\ Ju 95B
rH(h)
\_ Tja 96B
^ Hi 101 B
j- Hu 102B
rKh(kh)
£ Kha- 103B
j- Khi 108B
j- Khu 109B
4 D(d)
i Da 109B
j Di 112B
: Du 112B
iDh(dh)
i Dha 113B
i Dhi 114B
i Dhu 115B
jR(r)
j Ra 115B
, Ri 120B
j Ru 121B
JZ(Z)
j Za 122B
j Zi 124B
j Zu 124B
j-S(s)
^ Sa 125B
m- Si 131 B
^ Su 132B
12-A
j2 Sh (sh)
J, Sha 134B
J, Shi 138B
J, Shu 139B
> Sa 139B
^ Si 144B
\y> Su 144B
>Dz(dz)
> Dza 145B
Je Dzi 145B
Jo Dzu 146B
J»X(t)
i Ja 147B
J» Ii 149B
1 Tu 150B
^Z(z)
£ Za 150B
Ji Zi 151B
% Zu 152B
f 'aT. 152B
s. 'i 159B
\_ 'u 160B
c-Gh(gh)
f Gha 162B
\ Ghi 165B
\_ Ghu 165B
oF(f)
o Fa 166B
o Fi 170B
Ls Fu 171B
jQ(q)
J Qa 172B
J Qi 177B
J Qu 178B
dK(k)
dJ Ka 180B
dJ Ki 185B
dJ Ku 186B
JL(1)
J La 188B
J Li 190B
J Lu 192B
.M(m)
r Ma 193B
- Mi 205B
, Mu 207B
6N(n)
•, Na 221B
j Ni 232B
Nu 232B
*H(h)
* Ha 237B
*i. Hi 239B
*.' Hu 239B
jW(w)
j Wa 240B
j Wi 244B
j Wu 245B
^Y(y)
Is Ya 245B
j Yi B
\S \li 269B
13-A
QUICK GUIDE
ARABIC ALPHABET WITH VOWEL SOUNDS
ALONG WITH THE PAGE NUMBER
U(a)
I a 1-B
I i 29-B
i u 44-B
uB(b)
V *Ba 50-B
i> Bi 56-B
C Bu 56-B
OT(t)
o Ta 57-B
o Ti 80B
o Tu 80B
6Th (th)
o Iha 89B
o Thi 90B
o Jhu 90B
rJCJ)
£ Ja 91B
> Ji 94B
\ Ju 95B
rH(h)
\_ Tja 96B
^ Hi 101 B
j- Hu 102B
rKh(kh)
£ Kha- 103B
j- Khi 108B
j- Khu 109B
4 D(d)
i Da 109B
j Di 112B
: Du 112B
iDh(dh)
i Dha 113B
i Dhi 114B
i Dhu 115B
jR(r)
j Ra 115B
, Ri 120B
j Ru 121B
JZ(Z)
j Za 122B
j Zi 124B
j Zu 124B
j-S(s)
^ Sa 125B
m- Si 131 B
^ Su 132B
12-A
j2 Sh (sh)
J, Sha 134B
J, Shi 138B
J, Shu 139B
> Sa 139B
^ Si 144B
\y> Su 144B
>Dz(dz)
> Dza 145B
Je Dzi 145B
Jo Dzu 146B
J»X(t)
i Ja 147B
J» Ii 149B
1 Tu 150B
^Z(z)
£ Za 150B
Ji Zi 151B
% Zu 152B
f 'aT. 152B
s. 'i 159B
\_ 'u 160B
c-Gh(gh)
f Gha 162B
\ Ghi 165B
\_ Ghu 165B
oF(f)
o Fa 166B
o Fi 170B
Ls Fu 171B
jQ(q)
J Qa 172B
J Qi 177B
J Qu 178B
dK(k)
dJ Ka 180B
dJ Ki 185B
dJ Ku 186B
JL(1)
J La 188B
J Li 190B
J Lu 192B
.M(m)
r Ma 193B
- Mi 205B
, Mu 207B
6N(n)
•, Na 221B
j Ni 232B
Nu 232B
*H(h)
* Ha 237B
*i. Hi 239B
*.' Hu 239B
jW(w)
j Wa 240B
j Wi 244B
j Wu 245B
^Y(y)
Is Ya 245B
j Yi B
\S \li 269B
13-A
INDEX 1
The Quranic Words
(Alphabetical Order)
with Cross-Reference to Basic Root-Word
(A-)l
A'immatunjuJl
Imam
.LI
A (A-')
32
ol(A-b)
Ababil J-ulj
Ababil ..'..'. J^U 6
Abariq £jll
Bariqa 'j^ 49
Abun «_>l
Aba.
LI
Abban LI
Abb....!..
Abati cJ
Aba'.*.
Abtar ^1
Batara..
LI
Abtaqh? ,J&I
Bagha ^u
Abhur j»wl
Bahara....
j^h
Abraha J
Baraha.
r>.'
■c*
Abrahu
Baraha
C*'
■Oi
41
58
42
47
47
Abadan 1jJ
Abada jbl 5
Abramu
Barama.
Abrarjlyl
Barra
!yw'
A bras j^l
Barisa ,_^j
Abshiru j^LI
Bashara... '-H .
Absar j*a.
Basura'...
Absara ^
Basura...
■v-*i
■j~^
Absar jL*l
Basura ^
Absarna b^i
Basura ^sj
Abgh? ,Juj
Bagha [yu
Abaqa jJ
Abaqa JjI .
Abaqa 11 I
Baqiya ^ .
Abqa [yLI
Baqiya jyu
Abqa'an »ULI
Baqiya 'jL
Abka j/J
Baka ^>
Abkam ^1
50
47
49
52
53
53
53
53
58
60
60
60
61
1-B
(A-t)
Index 1 - The Qur'anic Words
ol (A-t)
■<ji'
■y:
Abwab ol^i
Baba oL
Abaway ^\
Aba LI ..
Ab?
tf*'
Aba..
il
Abyadz u ^ul
Badza JaL
Abayna qui
Aba.
Atiol
Ata..
Ata Isi
^:
J-
68
70
(A-t)
.... 8
Tabi'a
Ataba'na
Tabi'a ...
Bakima — *fj 61 Ata.
Abkarjl^l
Bakara ^ 60
Abkarun jl5w1
Bakara ^ 60
Ablaghtu cJiLl
Balagha ...fL'* 63
Ablaghu l>JLl
Balagha .. *<£> 63
Abliflh^Ll
Balagha*.. %L 63
Abluqhu pLI
Balagha ..'%L 63
Abaw y\
Aba..'
AbU y\
Aba*.
Abawa jy)
Aba J
■^1
Attabi'u yi
C?
£f
Atba'u
Tabi'a
Atat cJ
Ata
Atat cJl
Ata
ijjt-^i
C?
■^
■-u" ■
Atraf na bij I
Tarifa ijj
Atqana JZ\
Taqana....^ .
Atqa Jb\
AtammajJ
Tamma ....
I*
Atmamta c«i
Tamma .
Atmamtu
Tamma .
I*
Atmim
r?
Tamma
r
r
r
Atmamna j*2
Tamma .
Atimmu
Tamma
Atin ol
Ata...
'■*•*.
f
Atuj:!
Ata..
■J
or"
73
73
73
74
76
Waqaya.-.^Jj 618
77
77
77
77
77
77
2-B
ol (A-th) Index 1 - The
Atawakka'u j5j;1
Waka'a....lr, 619
Ata J\ 8
Atubu L>J\
Taba oIj 77
Ataya LjI
Ata..." J\ 8
Atayna pc)
Ata "... J\ 8
Atayna LjI
Ata J\ 8
Atayta c*S\
Ata .....Jrl 8
Atayta c*A
Ata "... J\ 8
Atayta n a LljT
Ata J\ 8
Ataitu Cwl
Ata J\ 8
Ataytum ^LZ\
Ata ....Jrl 8
Ataytumuhunna £*j*J*il
Ata Jrl "... 8
At? J
Ata J\ 8
Atina crcT
Ata..." J\ 8
Atiyanna &&\
Ata " J\ 8
Atiyatun Ljf
Ata ..Jrl 8
ol (A-th)
Athaba olsl
Qur'anic Words ol (A-th)
Jhaba ott 88
Athathan bb1
Aththa Ol 10
Atharj^l
Athara 'J\ 10
Atharatan ij\2 I
Athara 'J\ 10
Atharu Ijjttl
Ihara j\i 88
Atham .lif
Athima A 10
A thkh antum *zj£\
Thakhuna '^»~> 81
Athara 'f\
Athara 'J\ 10
Atharun^l
Athara '/\ 10
Atharna cji\
Jharia j\i 88
Athqal Jlal
Ihaqula... '$& 83
Athqala 3&1
Ihaqula ...Jif 83
Athlin As)
Athala JJI 10
Athimun S\
Athima <J\ 10
Athmara jA
Thamara .. ^J 84
Athimin qu$1
Athima A 11
Athimun +A
Athima A 11
3-B
£l (A-j) Index 1 - The
El (A-j)
Aja'a *t»1
Ja'a...' «L> 110
Ajabtum *ij»1
Jaba ....... *ol> 108
Ajdath £|ji»1
Jadath ii> 93
Ajdaru j'j»1
Jadara j'o> 93
Ajidanna jj>1
Wajada.... J*/ 601
Ajidu j>1
Wajada.... JL>/ 601
Ajir^l
Jara jl> 109
Ajrun ^>1
Ajara j>'\ 11
Ajramna L«/4
Jarama .... ','J> 96
Ajramu l^»j>1
Jarama .... '.'J> 96
Aj'alu 3->1
Ja'ala Jj»i 98
Ajjalta cJb-1
Ajila .*.. J»l 12
Ajal J>1
Ajila J>l 12
Ajlun 3*1
Ajila ....'..... J>l 12
Ajlib vJ>l
Jalaba.'.... yi> 99
Ajalain od>1
Ajila ...."..*. j»l 12
Qur'anic Words ^} (A-h)
Ajma'u ly»2:1
Jama'a £*> 101
Ajmi'u ly^rl
Jama'a....'. £*> 101
Ajinnatun £>1
Janna &> 104
Ajnihatun l*±>\
Janaha ....ki> 103
Ajibu l^j^l
Jaba .l.*...ol> 108
c 1(A-h)
Ahadith ^al»1
Hadatha ... £u> 115
Ahata J»l>l
Hata il> 141
Aha tat cJ»l>l
Hata ll> 141
Ahabbu 1*>I
Habba...'... Li 111
AhbarjL»1
Habara*....^> 112
Ahbabta iu*>1
Habba *Lo- 111
Ahbabtu L~>1
Habba \*"<J> 111
Ahbata CL>1
Habata..!..iu> 112
Ahtanikanna j£~>1
HanakaiUi ....' 139
Ahad jb-1
Ah_ad ji>I 12
Wahada... j>j 603
Ahrasa ^»j»1
Harasa '^a'j> 118
4-B
£l (A-h) Index 1 - The
Ahzab ob»^
HazabaC/ji 121
Ahassa ^1
Hassa ^-> 123
Ahassu £1*1
Hassa ^-> 123
Ahsana "^>\
Hasuna .... '&J> 1 24
Ahsantum ~±~J\
Hasuna 2A> 124
Ahsin t y^ u >]
Hasuna '^J> 124
Ahsanu ly— >1
Hasuna 'JJ> 124
Ahsinu f^*>l
Hasuna jL> 124
Ahsanat cu~a>l
Hasana.... ^> 126
Ahsu l^a>l
Hasa ^-^ 127
Ahsa |_j-a>1
Hasa [^i> 127
Ahsayna L>.a>1
Hasa ^» 127
Ahatatu cia>l
Hata'.... i»l> 141
Ahatna Uk>l
Hata il> 141
Ahaqqu j>1
Haqqa j> 131
Ahqab oU»1
Haqiba yJ> 130
Ahkam £*■]
Hakama.-.j^o- 131
Qur'anic Words £ I (A-kh)
Ahkumu *&>\
Hakama ... 1£> 131
Ahlam .%.}
Halama.... '^> 134
A halla ^1
Halla > 133
Ahallu O-l
Halla ;> 133
Ahmad j^I
Hamida .... ju> 1 35
Ahmilu 3^>1
Hamala'.. 3-»» 136
Ahwa [^>t
Hawiya ^j> 1 42
Ahya L»1
Hayya ^> 1 44
Ahyaina L-o-l
Hayya ^> 1 44
Ahyaita Cwo-1
Hayya ^> 1 44
Ahyaun *L»t
Hayya ^> 1 44
^l(A-kh)
Akhfl
Akh j-l 15
Akha l>l
Akh j-l 15
Akhafu DU-I
Khafa oli 167
Akh bar ,U-l
Khabara... ^I> 146
Akhbatu f£>l
Khabata ... c^i 146
5-B
(A-kh)
Index 1 - The Qur'anic Words
(A-kh)
Akhadha i»1
Akhadha.. i>1 13
Akhadhat oifl
Akhadha.. ii-l 13
Akhadhna ^j>]
Akhadha.. i>] 13
Akhadhtu oifl
Akhadha.. i>l 13
Akhadhna bi>1
Akhadha.. i>! 13
Akhadhtum -JJU-I
Akhadha.. i>j 13
Akhadhtu n lj»l
Akhadha.. J* I 13
A khdh u i»1
Akhadha. . ii-1 13
Akhidhina &j>\
Akhadha.. ii I 13
Akhidhun i>l
Akhadha. . li-l 13
Akharain &J?\
Akhkhara >l 14
Akharan 'JjA
Akhara >l 14
Akharu ^>T
Akhara >l 14
Akhiratun *j>\
Akhara .
■j>
>\
Akhirin °y^>l
Akhara >l
Akhiru *J?\
Akhara'..... >l
Akhirun ' 0J jA
Akhara >l 14
14
14
14
Akhara J>4
Akhara j>\ ....
Akharat o^S-1
Akhara j>\ ....
Akharna b/t-1
Akhara j>\ ....
Akharta Ojil
Akhara j>\
Akhartani ^:JLl
Akhara j>\ ....
14
14
14
14
14
Akhraja ££1
Kharaja .... ^> 1 50
Akhrajat c*j>1
Kharaja ....^> 1 50
Akhrij ^1
Kharaja.... £j> ...
Akhriju j>jj>1
Kharaja.... £j> ...
Akhza ^>1
Khaziya ...^^ ...
Akhsarina jjj—»1
Khasira .... -rr u> ...
Akhsaruna Ojj— >1
Khasira .... ^-> ..
A khdz ar j±a>\
Khadzira -^a> ...
Akht'ana b'Uail,
Khati'a ^k> ..
Akhta'tum ^Ik-1
Khati'a ^k> ..
Akhfaitum *zJ>>\
Khafiya .... ^i»...
Akhlada jJ>1
Khalada../-d> ....
.150
.150
.152
.153
.153
.156
.157
.157
.159
.159
6-B
r 1 (A-kh) Index 1 - The
Akh ilia' M
Khalla .....'.;> 165
Akhlafna LU>1
Khalafa.... Lili 162
Akh laf turn *iii».1
Khalafa .... Liii 162
Akhlafu l>i>l
Khalafa.... Li£ 162
Akhlasna L*ai>t
Khalasa ... ^uli 161
Akhlasu Ij^aU-l
Khalasa ... ^^ii 161
Akhluqu jt>]
Khalaqa...jJb. 163
Akhun ^>1
Khana jli 169
Akhu>1
Akh £\ 15
Akhawatolj»l
Akh j-l 15
Akhwal Jl>1
Khala [)l> 168
Akh a wan Jj»|
Akh j-l 15
Akhwai (^j»1
Akh j-l 15
Akhawain &j>\
Akh j-l 15
Akh?>1
Akh £\ 15
Akhhyar jL»1
Khara > 169
Qur'anic Words jl (A-d)
il(A-d)
Adaun t\i\
Ada' ^j! 18
Adbarjlil
Dabara*.... '£ 172
Adbara ^Tal
Dabara*.... y'j 172
Adkhalna L&il
Dakhala... Ji'j 174
Adkhil Ji-il
Dakhala... ji'j 174
Adra Ijil
Dara ^ji 177
Adri^il
Dara ^ji 177
Adraka Jjil
Daraka dJji 177
Adr? (Cjal
Dara ^ji 177
Ad'iya' *Lca1
Da'a Ui 178
Adullu 3il
Dalla Ji' 180
Adla Jjal
Dala "Yj 181
Adam .VI
Adama .jI 15
Adna |_j3a1
Dana bi 182
Ad ha ^*a1
Daha ... J>'i 1 83
Addu Ijil
Ada' ^sl 18
7-B
i I (A-dh) Index 1 - The
Qur'anic Words j I (A-r)
Adhina jil 18
Adh in at Cuil
Adhina jil 18
Adhinta Cuil
Adhina 'jil 18
Adhhaba Liil
Dhahaba!. Lij 192
Adhhabtum *£jk*l
Dhahaba. .yii* 192
Adhu UiT
Adha js\ 19
Adhan ji]
Adha ^il 19
Adhaytum ^ji]
Adha ^al 19
jl(A-r)
Araik <&\J
Araka Jj\ 20
Arada aljl
Rada alj 225
Arada lalj
Rada if, 225
Aradhil JilJ
Radhila'... Jij 209
Aradu IjalJ
Rada alj 225
Arba jyj
Raba Lj 200
Arbab oLyl
Rabba oj 197
Arba'in pyuj
Raba'a *...*£ 200
Arba'tun %*J\
8-B
al(A-dh) Adh
Adhanun Jal
Adhina jil 18
Adhanun JJil
Adhina jil 18
Adhaqa 'jVs)
Dhaqa jli 194
Adhbahanna ^*Ji1
Dhabaha..'pi .'. 187
Adhbahu Lil
vgnpanu pai
Dhabaha »J5
187 Adh
Adhaqna LSSI
Dhaqa jli 194
Adhqan ^Uil
Dhaqana .. ^J 1 1 89
Adhkuru /il
Dhakara.../'i 189
Adhallin trJil
Dhalla ...* 3i 191
Adhallu )Ji\
Dhalla 3i 191
Adhilltatun 2ji\
Dhalla Oi' 191
Adhanu ^i]
Adhina jil
Adhan na UiT
Adhina jil
Adhantu cJal
Adhina jil.
A dhdh ana ^al
Adhina jil.
A dhdh in,-,a1
Adhina jil.
Adhina ^,i1
j I (A-r) Index 1 - The
Raba'a *£ 200
Arba'un «Jj1
Raba'a «£ 200
Arja *U,1
Raja' l>j 204
Arjumanna £*i>1
Rajama.... 1>j 204
Arham ^j1
Rahima.... ^j 205
Arham -Ujl
Rahima.... l»j 205
Aradna ^°aj1
Rada ilj 225
Aradna b°sj
Rada jIj 225
Aradtum ^ijl
Rada af, 226
Arda ^ij
Radiya .. ^ij 208
Ardhal JSjI
Radhila.... Jij 209
Ardhalun ^£1
Radhila.... Jij 209
Arsa |_j«j1
Rasa L,j 211
Arsala "j^J
Rasila J-^ 210
Arsalat cJLjl
Rasila J-y 210
Arsalna ULjl
Rasila ^ 210
Arsalu \°JLJ
Rasila 3-j 210
Qur'anic Words jl (A-z)
Arsil 3^1
Rasila ^L, 210
Arsiluni ^JLJ
Rasila '3~y 210
Aradza ^jl
Aradza Ja) 19
Ardza'at £*»2*J
Radza'a... ^j 212
Ardza'na cr^J
Radza'a... ^ 212
Ardzi'i <v«-i>j1
Radztfa... ^ 212
Arkasa [yjj
Rakasa.... ^-T, 221
Ara ^J
Ra'a J\j 196
Ara \sJ
Ra'a J\j 196
A'ra'ayta Cu^l
Ra'a ^Ij 196
Arayna Ly]
Ra'a J\j 196
jt(A-z)
Azaqha teljl
Zagha plj 240
AzarjjT
Azara y\ 20
Azara^jjl
Azara y} 20
Azran 1jj1
Azara y) 20
Azza lj]
Azza jl 20
9-B
jj (A-s) Index 1 - The
Azifa h Jijl
Azifa ojl 21
Azifatcijl
Azifa cijl 21
Azka J/jl
Zaka ,/j 233
Azalla 3j1
Zalla 33 234
Azlafna La)j1
Zalafa UJj 234
Azlam -Vjl
Zalama .... IJj 235
Azwaj ^Ijjl
Zaja £lj 237
AzidU Jbjl
Zada Vlj 238
Az id anna i'-bjl
Zada ilj 238
^l(A-s)
Asa J-,1 1
Asiya ^J 23
Asa'a «Ll
Sa'a .L 275
As'alu '^J\
Sa'ala jL 242
AsatirjaJsLI
Satara J<L 258
Asa'tum JU
Sa'a ,L, 275
Asa'u IjjLI
Sa'a .L, 275
Asawira Sj^LI
Sara jL, 277
Qur'anic Words ^J (A-s)
Asbab«_>LJ
Sabbaba .. y~L 244
Asbaqha fed
Sabagha *.'^L 246
Asbatan U»L«1
Sabita J»L/ 245
Asbatu J>lJ
Sabita *JiL/ 245
Astaqhfiranna "qjAxzJ\
Ghafara ...jii'..... 405
Astajibyt^i^l
Jaba ol> 108
Astakhlisu " Q a^cJ\
Khalasa ... ^J^ 161
Asjuda j*J\
Sajada jiiil/ 248
Asharjl*fcy/1
Sahara ^CJ 250
Askhata J»vJ
Sakhita .... -kk_, 253
Asirru Ij^l
Sarra JL 255
Asarra Jj
Sarra JL 255
Asarru \jjj
Sarra JL 255
Asra Jy2
Sara ^^ 257
Asrafa uyJ
Sarafa o^ 256
Asrafu \jijj
Sarafa ci^ 256
As ran ^^1
Asara JL\ 22
10-B
u*
(A-s)
Index 1 - The Qur'anic Words i^ 1 (A-s)
Asrartu Ojjd
Sarra jL ..
Asra'u fjJ\
Saru'a <fJJ .
Asri ^jJ\
Sara..'. ^'J*
Asrun ^J
Asara
lr-1.
O-l
Assasa j-ll
Assa "
Asfala Jiul
Safala Jil*.
Asfalin <jJiiJ
Safala Ji- .
Asfar jliJ
Safara yil* .
Asfara JlJ
Safara JL .
Asqaina <jrdJ
Saqa JiL
AsqitJaiJ
Saqata'....Jai- .
Askanna J£*J
Sakana j&~* . . .
Askantu cu&J
Sakana ^SL, . . .
Askinu l>^J
Sakana.... j^ .
Aslihatun Z*jJ\
Salaha ?Jl- .
Asalna ULl
Sala JL*
Aslafat cuLiI
Salafa LiL,
.255
.256
.257
22
22
.260
.260
.260
.260
.262
.261
.264
.264
.264
.265
.282
.266
.267
.267
Aslaftum JLiLJ
Salafa LiL- 266
Aslama 1JLI
Salima X, 267
Aslama ULl
Salima X 267
Aslamna LJLl
Salima jX.
Aslamtu cJLl
Salima jX .
Aslamtum *iJL
Salima X .
Aslamu ljlL-1
Salima X
Asma' *L»J
Sama X . .
Asma'a *— 1
Sami'a X* .
Asma'u XJ
Sami'a X* .
Asmi' XJ
Sami a X- > .
Asin ,yj
.267
.267
.272
.270
.270
.270
Asana XI
Aswad *jJ\
Sada iLu .
Aswaq J XI
Saqa ^L*
Aswiratun Sj^J
Sara X
Asir jgj
Asara
23
.276
.279
.277
■v- 1
22
11-B
J, I (A-sh) Index 1 - The
j2 1 (A-sh)
AsharatOjbl
Shara. .. jli 301
Asha'u iLfil
Sha'a *Li 302
Ashtatan iflaal
Shatta cJi 283
Ashihhatan Sksl
Shahha....^ ' 284
Ashuddu lubl
Shadda.... jl£ 285
Ashidda'u *Ijl£]
Shadda.... Jii' 285
Ashir jii
Ashara >Sl 23
Ashraqat cjpl
Sharaqa ... ^li 287
Ashrakna LS^l
Sharika....^ 288
Ashrakta cSjil
Sharika ....iJ^i 288
Ashraktum *ifpl
Sharika.... iJ^i 288
Ashraku l^al
Sharika. ...dJ^i 288
AshrarjI^Sl
Sharra "Ji, 287
AshratJ»l>s1
Sharata ....!/£ 287
Ashrik Sj£\
Sharika.... iJp 288
Ashraka 'Sj£\
Sharika ....dJ/i 288
Qur'anic Words ^ I (A-s)
Ash'ar jUal
Sha'ara>-i 291
Ashfaqna jiisl
Shafiqa.... jii 294
Ashfaqtum *ia&1
Shafiqa.... jlli 294
Ashuqqa j£l
Shaqqa.... jji 295
Ashqa !_ji$1
Shaqiya...^ 296
Ashku Ij&Sl
Shaka iCi 297
Ashkuru ^£-1
Shakara...^ 296
Ash had ilfil
Shahida. ..Jl$2 299
Ashhada jl^sI
Shahida... 'j^i 299
Ashhadtu ojl^I
Shahida. ..'j^i 299
Ashhadu jl^I
Shahida... j^i 299
Ashhidu IjJLf^l
Shahida ...Ji^i 299
Ashhurun ^jpl
Shahara... 'J£ 300
Ashya' *La1
Sha'a «Li 302
Ashya' pi Lai
Sha'a ^Li 303
U^l(A-S)
As aba L»L?I
Sabai-U 323
12-B
(j<? I (A-s) Index 1 - The
Qur'anic Words ^o I (A-s)
Asfa 'JiJ\
Safa 'JL* 317
Asfad ilL^l
Safada 'SjL> 316
Aslab <J%J\
Salaba yJL^ 318
Aslaha kL?1
Salaha £JL* 318
Aslaha LxJLs>1
Salaha kL» 318
Aslahna b»JL>1
Salaha kL» 318
Aslahu lj*JL>1
Salaha jJ^. 318
Asli ^Ul
Sala.'. J-* 320
Aslun 3~*l
Asula J-^l 23
Asamma ZJ\
Samma.... "^> 322
Asummu \"^J\
Samma.... JU^ 322
As nam in .L-*1
Sanama ... 1L» 323
Asnaman d>U^?1
Sanama ... i£a 323
Aswat d)juA
Sata bL 324
Aswaf olj-*1
Safa oL 325
Asilan %fJ\
Asula J-^l 23
AsabatCwL?1
Saba^L 323
Asabi' gL?1
Saba'a
IUJ .
Asbaha '^LJ\
306
Asal JL»1
Asula J-^l 23
Asabna j>L?1
Saba !.. v 1 -^ 323
Asabtum JL*?I
Saba ub 323
Sabaha.... ?w>
304
Asbahat £&<~J\
Sabaha.... kl~^
304
Asbahtum *£**J\
Sabaha.... kl~^
Asbahu \jkyJ\
Sabaha.... ?w>
Asbara ^s»1
Sabara ^>
304
304
.... 304
Asbu LL>]
Saba L^
....307
Ashab obw>1
Sahiba *_^^ . . .
....307
Asdaqu *£xJi
Sadaqa....j.L^
....310
Assaddaqa '£ZJ\
Sadaqa.... j'ju^
....310
Asarru \J^J\
Sarra "la
....313
Asrifu J \*J\
Sarafa ci^ 314
A sqh ar JLJ
Saghira.... yi~^ 315
13-B
jo I (A-dz) Index 1 - The
Qur'anic Words J»l (A-t)
J»1 (A-t)
Ata'apli»1
la'a \}±> 345
Ata'u IjiLtl
la'a ^U» 345
Atraf Jl>1
Jarafa Li^i 337
At'ama JJ»t
la'ima ^ 338
Ata'na ^*J»1
la'a ^Lt 345
Ata'na L*3>1
la'a gLt 345
Ata'tum *i*2»t
la'a £_U» 345
At'imu Ijifctl
la'ima....'.. *jJ> 338
Ati'na ^*J»I
la'a '...£_li> 345
Atqha Jill
Tagha ^*J?' 339
Atqhaitu cJklf]
Tagha .*jJ»' 339
Atfa'a AiM
lafiya ^i3> 340
Atfal JLLtl
Jafula jit 340
Attali'u *U»t
Jal'a jU» 341
A' Attali'u ilttl
lala'a jit' 341
Atma'u fc«i?1
lami'a **!> 343
14-B
> I (A-dz)
Adza'a*L>f
Dza'a »li»
334
Adza'at o*U>1
Dza'a *li>
334
Adza'u ljiLi?1
Dza'a i L&
Adzhaka &**£
335
Dzahika ...'Sj»1^
327
Adztarru "Ja^»]
Dzarra "J*>
329
Adz'af Lut^l
Dza'afa .... 'ul*j&
331
Adz'afan lli^l
Dza'afa .... ^i*I^
331
Adzqhan ;»L*^t
Dzaqhina. jv«-»
332
Adzqhath d.U^.1
Dzaghatha.. &*i>
332
Adzalla J^?1
Dzalla 3-^
333
Adzallu 3-^1
Dzalla L Ui>
333
Adzallu IjL,!
Dzalla 3-^
333
Adzillu 3*i»1
Dzalla ...... 3i
333
Adzlalna LUL?1
Dzalla [p»
333
Adzlaltum Jil&>1
Dzalla 3-^
333
-k I (A-z) Index 1 - The
Atmis^^-tl
Tamasa....^ r il> 342
Athar J&]
Jahara ^fl> 344
Atwaran ljlji»1
lara jLU 345
Atayyarna bjltl
lara jli 349
Ati'u \J*JA
la'a .....'.... £_U» 345
Ati'uni £»«*J»1
la'a £_U> 345
J» 1 (A-z)
Azfara 'jb)
Zafara ^Ifc 350
Azlama 11^1
Zalima j^fe 352
Azlamu Jikl
Zalama .... life 351
Azunnu j£l
Zanna".. j£ 352
t 1(A-')
A'ana ^Ul
'Ana jU 395
A'budu jucI
'Abada jli 355
A'tadat oj&cI
'Atuda jJLc 357
A'tadna LjucI
'Atuda jJLc 357
A'tazilu Jjicl
'Azala ....:. j>' 371
Qur'anic Words £j (A')
A'tharna bjici
'Athara ^Ic 358
A'jaba v^l
'Ajiba y^i 358
A'jabat c*lkc1
'Ajiba L^i 359
A'jamina qu»^1
'Ajama »><x 361
A'jamiyyun ^*»«*1
'Ajama **x 361
A'jaztu ojkcl
'Ajaza ;kc 359
A'jazun jL**]
'Ajaza 'yx± 359
A'adda jlcI
'Adda jlc 361
A'addu Ijjlc!
'Adda jlc 361
A'iddu Ijjxl
'Adda jlc .'. 361
A'dduna jjiJLcl
'Adda Jlc 361
A'a dhdh ibu ojicI
'Adhuba... oJlc 363
A'rab ol^cl
'Aruba <Jjs. 364
A'radz^^cl
'Aradza.... Jaj. 366
A'radztum ^ajt\
'Ara6za....^j£. 366
A'rafol^l
'Arafa o>' 367
A'rafu ly^cl
'Arafa o>' 367
15-B
pi (A') Index 1 - The
A' raja ^1
'Arija ^c' 365
A'ridz^i^l
'Aradza.... ^> 366
A'ridzu l^i^cl
' Aradza.... ^> 366
A'azzu jjtt
'Azza ji 371
A'izzatan TSjJtl
'Azza y. 371
A'ta Ikil
'Ata lkc 378
A'tayna UJacI
'Ata ".Lkc 378
A'izu Acl
Wa'aza.... kcj 613
A'zamu IjJicI
'Azama ....Jii 378
A's? ^1
'Asa J^ 376
A'siru j-acl
'Asar j^ls.' 375
A'qab olid
'Aqaba yJx' 380
A'qaba «_JU1
'Aqaba yix' 380
A'lantu cJLcl
'Alana jh. 385
A'lantum -JuU-1
'Alana ^ 385
A'la JJS
'Ala ">U 385
A' ma JJ\
'Amiya ^^Ic 389
Qur'anic Words £■! (A-gh )
A'malJLcl
'Amila J^' 388
A'malaJ-il
'Amila ^ 388
A'malu J-il
'Amila j-x' 388
A'mal J-*?
'Amila 3-f' 388
A'mam.Lfl
'Ammun ... Lc 388
A'naboLcl
'Anaba yii 390
A'nata "ccJ\
'Anita ci*' 390
A'naq JUcI
'Aniqa jie 391
A'had j^I
'Ahida j^s. 392
A'udhu a^cl
'Adh JU 394
A'lduna^jjucl
'Ada sU ,. 394
A'yun c£ct
'Ana." jU 398
Ainu \ J ^ S &\
'Ana jU 395
^l(A-gh)
Aqhrayna L^c]
Ghara \J. 402
Aqhraqna bSji.]
Ghariqa ... JJ. 401
Aqhshayna LJlel
Ghashiya .J^a 403
16-B
ol(A-f) Index 1 - The Qur'anic Words Jl(A-f)
.438
Afwahun <>\J\
Faha ...
.U.
Aqhtasha L ^Lfc1 Aftu Ijisl
Ghatasha J..UI 405 Fatiya 'j£ 417
Aghfalna Llicl Afrigh bj]
Ghafala.... Jlc 406 Faragjfa... py 423
Aghlal J}Ul Afsadu Ijjuil
Ghalla "Js. 408 Fasada .... XJ 426
Aqhlibanna ujlcl Afsahu *~ajl
Ghalaba... JLc 407 Fasuha .... j-al 428
Aqhna ^Jcl Afadztum *i^
Ghaniya ... ^ic 410 Fadza jo\i 438
Aghnat ca*1 Afdza Jjai]
Ghaniya... [yl 410 Fadziya-.-.^^Jal 430
Aghn? ^il Affak Jill
Ghaniya'... ^1 410 Afaka iUI 24
Aghniya^LLcl Afala Jil
Ghaniya ^1 411 Afala.... Jil 24
Aqhwayna jj^I Afalat cJUl
Ghawa j> 412 Afala Jil 24
Aqhwayta cJ^cl Afilin qdjT
Ghawa ^> 412 Afala" Jil 24
j AflabagUl
v ' Falaha jdS 433
Af'datun Sjiiil .. . , .*
r- , , \. ... Afnan au*
Faada ab 414 u .__
Fanna ,y 435
Afa'a.Ul ... . a
,-., -r. .__ AfUZUj^
Fa a *b 438 ,_„ JJ ^ ..
Faza jb
Afadza ,ji»Ul
Fadza jaXs
Afaq Jlil
Afai Jil 24 Af ^ a ^
Afaqa jUl .... . , . ..
Faqa jb 437 Afidzu l^*.,
H J Fadza J,U 438
Afti yi)
Fatiya 'j£ 417
437
437
436
17-B
(A-q)
Index 1 - The Qur'anic Words
(A-q)
jl(A-q)
Aqama i»ls1
Qama .15 471
Aqamu Ij^lil
Qama Js 471
Aqawil Jjj\s\
Qala JU 469
Aqbala J^l
Qabila..*... JJ 440
Aqbalat cJLsl
Qabila * JJ 440
Aqbalna LLsl
Qabila JJ 440
Aqbalu IjJLsl
Qabila ...'.. JJ 440
Aqbara ^1
Qabara*... J$ 439
Aqbil JJl
Qabila* JJ 440
Aqtul ^)
Qatala J3 442
Aqtulanna Jb3\
Qatala JiS 442
Aqdam .1 jL»1
Qadama ...jJ 446
.449
Aqdamuna j^oSl
Qadama ...jJ 446
Aqrabu oyl
Qariba ^J
Aqrabuna^yl
Qariba ^J
Aqrabina Cfrjfi
Qariba <->'j
.449
.449
Aqradztum *^aj\
Qaradza ..'jojs .
.451
.454
.454
.454
.457
Aqradzu jpjft
Qaradza .'jaj 451
Aqrarna bjyl
Qarra "J 450
Aqridzu l>fe»jSl
Qaradza .. J? 'J> 451
Aqsamtum ~ulS\
Qasama... 1U 454
Aqsamu Ij^lil
Qasama... 1U
Aqsatu k><J?1
Qasata Ja_i
Aqsitu \jL,,S\
Qasata .... Ja-J
Aqsa J*a$]
Qasa L^i'
Aqta'anna jjJail
Qata'a «L3
AqtarjUall
Qatara 'Ja$
Aq'udanna "jx*3\
Qa'ada oil
Aqfal JUSl
Qafala JU
Aqalla Jil
Qalla Ji'
Aqallat cJs]
Qalla Ji'
Aqlam .*^s]
Qalama....|Jl
Aqli'?^*is1
Qalaa «JJ
.459
.458
.462
.463
.465
.465
.466
. . . 465
18-B
J 1 (A-k) lr| dex 1 - The
Aqim jjj
Qama'. .15 471
Aqimna Luil
Qama -li 471
Aqamta c~Jl
Qama »U 471
Aqamtum *i*sl
Qama .li 471
Aqna^l
Qana ^ 468
Aqwamu »yrt
Qama .li 471
Aqwatolyl
Qata otS 469
Aqimu Ij^-sl
Qama -li 471
J 1 (A-k)
Akabir >4 tf1
Kabura' JS 476
Akadu a 1*1
Kada a IT 499
Akbarna ^j/\
Kabura 'jS 476
Akbaru j/\
Kabura JS 476
Aktubu *_*s$1
Kataba.....LiS" 478
Aktharta c£*1
Kafaara. ...JS 479
Aktharu Ij^tfl
Kathara.... ^ 479
Aktharu jd\
Kathara .../iS 479
Qur'anic Words j | (A-k)
Akda^'jtfl
Kada ^'oS" 480
Akrahta c*/\
Karaha # 484
Akram ,J\
Karama.... '.'J 483
Akrama .^1
Karama.... yj 483
Akramani &>J>\
Karama.... '.'J 483
Akrim? ^jh
Karama.... ','J 483
Akfuru jtfl
Kafara 'j£ 489
Akkaluna a^Jttl
Akala ji"! 24
Akala J*l
Akala jJI 24
Aklun 3^1
Akala Jii 24
Aklan <A*1
Akala '$\ 24
Akalu IjJ^I
Akala Jil 24
Akilina cfclSl
Akala..."... JJI 24
Akmaha aI^I
Kamiha ....uS 497
Akmaltu cJLSl
Kamala....^ 496
Akmam.LSl
Kamma.... 1? 497
Aknanan^ttfl
Kanna "g 498
19-B
Jl (A-l) Index 1 - The
Aknantum JbuSl
Kanna J 498
Akun j^l
Kana jLT 500
Akinnatun £&1
Kanna "^ 498
Akwab ol^l
Kaba..'. ^ 499
Akuna '^\
Kana 'j\S 500
Akidu jlSI
Kaida." juS" 502
Akidanna ojuSI
Kaida juT 502
Jl (A-l)
Al Jl
Al Jl 25
Al Jl
Awala Jjl 37
Al-Ukhdud ijj^\
Khadda.... jti 148
Al Barru ^1)1
Barra '.. \" y 47
Al-Albab oUVI
Labba ...... L) 506
Al-Ahqaf oU»VI
Haqafa Lil> 1 30
Al-Bar? ^jUI
Bara'a ^ 46
Al-Basir -waJI
Basura j~sj 53
AI-JabbarjD.1
Jabara '-> 90
Qur'anic Words Jl (A-l)
Al-Hajj ^LW
Hajja k> 113
Al-Hajj gJ-l
Hajja "n> 113
Al-Hamdu jlJ-I
Hamida .... ju> 1 35
Al-Haqqu jJ-l
Haqqa j> 131
Al-Harur ^JA
Harra > 118
Al-Hayy^l
Hayya ^> 144
Al-Hut 0>l
Hata bl> 140
Al-Khab'un £J.\
Khaba'a... *L>' 146
Al-Dahru jiJI
Dahara >i 1 82
Al-Rass ^Jl
Rassa [^j 210
Al-Ra'uf ojjjjl
Ra'afa Lilj 195
Al-Sami' ^j-JI
Sami'a
*-ft-M.' .
.271
Al-Sariqatu IsjUl
Saraqa J^ 257
Al-Sariqu JjLJI
Saraqa j£* 257
Al-Samad ju~JI
Samada ... -u_^ 321
Al-Jaulu J>JI
Jala jLt 347
Al-Zahir^lkll
Zahara ..'.. _^J» 353
20-B
Jl (A-l)
Index 1 - The Qur'anic Words J| (A-l)
AI-A'laJLcVI
'Ala ">U
.385
Al-Latlf g,J>U)
Latufa CilaJ 511
Al-Madinah IjjuJI
Madana ... j'jl« ....
AI-'Alim pJbJI
'Alama JLc 383
AI-'Aqibatu yJUJI
'Aqaba yJb.' 380
Al-Azim |t .,Ja*H
'Azama .... Jak 378
AI-'Azizun ji>*JI Al-Nas ^Dl
'Azza ji 371
AI-'Arim ^1
'Arama .j*' 369
Al'an &S\
.528
Al-Marwah "»jyi\
Marwun ...jy> 531
Al-Muddaththir Jj*tt
Daththara 'Js 1 73
.JMJ
La'ana jjJ 512
Al-Ghan? ^*)l
Ghaniya ... 'jl. 410
Al-Ghavv ^Jdl
Ghawa Jji. 412
Al-Fatiha 4*Jli)l
Fataha *£ 415
Al-Fattah ^liiJI
Fataha nsl 415
AI-Qahir^UJI
Qahara....^ 468
AI-QahharjL^I
Qahara ....Jp 468
Al-Qayyum »jli)l
Qama .ti 471
Al-Qur'an jlyUI
Qara'a \J" 448
Al-Ka'bah ,u*£JI
Ka'aba ^ 487
Anasa
AI-Ni'matc*L
Na'ama.... liS....
Al-Wasi'un ^J^JI
Wasi'a
£*■";?
adnT ..
Al-Lat cJJI
Lata oV.
35
569
.608
Al-Wadud Aja^JI
Wadd ij 604
Al-Wahhaboli^JI
Wahaba...Jij 622
Ala' J)
llyun Jl 26
Al-Yasa'a £-4)1
Al-Yasa'a. jlJI 626
Alaf <ji\
Alifa uS\ 25
Alatna lull
Alata cS\ 25
520
Allat?
Alla^T jjjl 28
Alhaqna U2*Jl
Lahiqa j*J 508
Alhaqtun ~lxf\
Lahiqa jaJ 508
Alhiqn?^2»Jf
Lahiqa &*1 508
21-B
Jl (A-l) Index 1 - The
Aladdu jjt
Ladda "J 509
Alladh? rf Jj|
AlladhT ^JJl 28
Alladh i na j^ill
AlladhT ^JJl 28
Alzama .^Jl
Lazima «jJ 510
Alzamna LtjJI
Lazima «jJ 510
Alsinatun 2^j)
Lasana .... i >-J 510
Alghau j*)1
Laghiya .... ^*J 512
Alfafan lilijl
Laffa "Jd 513
Alfayn uuJI
Alifa ...".... OJI 25
Alfayna LJUl
Lata LiJ 519
Alfan oli)1
Alifa uS\ 25
Alfaya Li)1
Lata.." LiJ 514
Alfu \JS\
Lata LiJ 514
Alqa Ji)1
Laqiya ^ 516
Alqab oU)l
Laqaba .... LU 514
Alqayna LuDl
Laqiya ^J 516
Alqaytu cJdl
Laqiya ^ 516
Qur'anic Words . I (A-m)
Alqat cuJI
Laqiya j^iJ 516
Alqaw^2JI
Laqiya ^iJ 516
Alqi jjJl
Laqiya j^iJ 517
Alqu \jft
Laqiya ^iJ 517
Alia VI
Alia *i\ 26
Allah ill
Allah ill 28
AllafaOJI
Alifa HI) 25
Alanna III!
Lana jV 523
Aliha aJI
llaha Jl 28
Alha LJI
LahalJ 519
Alhamalffl
Lahima — I4J 519
Allahumma Ifll
Allahumma ^l 29
Alwah rljJl
LahaT". fl 520
Alwan ^IjJl
Lawnun.... j^J 522
Alim *Jl
Alima Jl 28
Alyasa'a {LL$\
Yas'a j_u 626
r 1(A-m)
Am .1
Am .1 29
22-B
P I (A-m) Index 1 - The
Am ma If
Amma 11 31
Amatol
Ama LI 29
Amata oul
Mata oU 546
Ammaratun ijQ
Amara 'J»\ 30
Amama 2uu1
Amma ll 33
Amanat obul
Amina ^1 33
Amanatun h\J\
Amina ^1 33
Amaniya LjuI
Mana 'JJ 543
Amatta "cJ\
Mata ol. 545
Amatun L»1
Amatun .... U\ 34
Amatan but
Amata cJ>l 30
Amti'atikim &s*sJ\
Mata'a «!*'..!' 524
Amthal Jbul ,
Mathala ...jjiu 525
Amdadna bijul
Madda 1» 528
Amadda tut
Madda tu 528
Amadun tul
Amida Jul 30
Amuru ^T
Amara 'y,\ 31
Qur'anic Words . I (A-m)
Amara y>]
Amara "y>'\ 30
Amrun *y>\
Amara 'J»\ 30
Amarnat>1
Amara 'J»'\ 30
Amartao^l
Amara Li 30
Amaru \°jja]
Amara 'J»'\ 30
Ami run ^jjaJ t
Amara Li 30
Amuranna "^a\
Amara y.1 30
Amsi pH«\
Amsi ^J>l 31
Amsik(<L«y»1
Masaka'.... iLL 534
Amsakna j^lytl
Masaka.... iLL 534
Amsakna \£LJ\
Masaka.... 'dLJ 534
Amsaktum *&LJ\
Masaka.... tiL** 534
Amsiku j5L**1
Masaka.... 'dLJ 534
Amshai ^LLol
Mashaja... n~^ 535
Amdziya [^l
Madza ..„. J±* 536
Amtarna \jJaJ\
Matara >*' 536
Ama *bwl
Ma'yun ^yi/. 537
Amkana ^>J\
Makuna ...JU 539
23-B
1.
(A-m)
Index 1 - The
Qur'anic Words jl (A-n)
Amintum «£ul
Amina ^1 33
Aminu l>ul
Amina ^1 33
Aminuna^j
Amina ^1 33
AmhilJ^.1
Mahala'... 34-° 544
Amwal Jl^l „
Mala JL. 547
Amwatun Cj\y>\
Mata ol. 545
Amutu £>y\
Mata oL. 545
Amin trul
Amina ^1 33
Amminat^l
Amma II 31
Aminun <jy\
Amina <>°1 33
0l(A-n)
An tf
An j1 34
Anin $
Anin .' jl 36
Anna ^t
Na b 549
Anna $
Anna ^I 34
Ana L1
Ana b1 35
Ana' *bl
Ana ^1 36
24-B
Amal 3^1
Amala J_ol 31
Amla*>U
Mala ->U 541
Amalan SU
Amala J-»l 31
Amliku dULtl
Malaka...'.iUu' 540
Amli^LI
Mala .' ^u>
Amlaytu cJul
Mala ">U>
Amana ^.1
Amina ^
Amina ^1
Amina ^
Aminun *y>~\
Amina ^
Amanna L»T
Amina ^
Amanat CwJ
Amina ^
Amanatun HuT
Amina ^
Amantu iw>T
Amina ^
Amantum
Amina ^
Amanu \jJ\
Amina ^
Aminatu luT
Amina ^
Amintu Cw>l
Amina ^
541
541
33
33
33
33
33
33
33
33
33
33
33
jl (A-n) Index 1 - The
Anaba«_>bl
Naba! ob 581
Anabu \y\i\
Naba ....*.... ot : 581
Anam .bl
Anam .bl 36
Anamila J-«b1
Namala.... '^S 578
Anabna Lpl
Naba *.ob 581
Anba'aLI
Naba'a!.... li 549
Anba'a U
Naba'a!.... U 549
Anbatat c&S\
Nabata cJ 550
Anbati cJ\
Nabata c3 550
Anbatna bail
Nabata c~5 550
Anbi'u JjI
Naba'a.*...L5 549
Anbi'u \j}J
Naba'a..!.. U 549
Anbi' ^J
Naba'a U 549
Anbiya *L»jI
Naba'a."!. U 549
Anta cS)
Ana b1 35
Anti cS\
Ana b1 35
Antum *al
Ana... b1 35
Qur'anic Words jl (A-n)
Antuma Lai
Ana b1 35
Antunna obi
Ana b1 35
Anja »Uul
Naja isy 554
Anjayta c^ayl
Naja \sy' 554
Anjayna Lu»wl
Naja \sy' 554
Anhar ^u\
Nahara .... ^>J 555
Andad iljol
Nadda "x> 556
AndharajJbl
Nadhara .. /ii 557
Andhir jjbl
Nadhara .. j'JJ 557
Andharna bjjbl
Nadhara .. /ii 557
Andharta bj Jb1
Nadhara .. jju 557
Andhartu Ojiil
Nadhara ../if 557
Anzala Jj5l
Nazala Jji 559
Anzil Jj;l
Nazala" Jji 559
Anzaltu cJpl
Nazala Jj5 559
Anzaltum *dpl
Nazala... ..Jj5 559
Anzalna bJpl
Nazala Jji 559
25-B
jl (A-n)
Index 1 - The Qur'anic Words jl (A-n)
Anasa ^S\
Anisa ^1
35
Anzurji;!
Nazara 'Jaj
568
Ansa Jd
Nasiya ^'..S
562
Anzuru \j^i]
Nazara 'Ja±
568
Ansab oLjI
An'am .&1
Na'ama.... 1*j
An'ama l*il
Na'ama.... 1*j
Nasaha v — ;'
561
569
Ansawjljl
Nasiya ^'..S
562
569
Ansha'a *Lisl
An'amata c-JJl
Nasha'a... Lii
563
Na'ama.... 1*j
569
Ansh'atum Jin)
Nasha'a... Lii
An'amna LJul
563
Na'ama.... lii
569
Ansh'ana blisl
An'umun **;1
Na'ama.... 1*j
Nasha'a... Li:
563
569
Anshara j^Lsl
Anf ciil
Nashara... ^i3
563
Anafa iJjl
36
Ansharna tjn)
Anfal JUsl
Nashara. ..j2i
563
Nafala Jii
574
Ansab uUl
Anfaqta c*2i5l
Nasaba....^^;'
564
Nafaqa jJj'
573
AnsarjLall
Nasara ^
565
Anfaqtum J&til
Nafaqa jJj'
573
Ansitu \jZ~aj)
Nasata "c^
565
Anfaqu \jmj)
Nafaqa jlj'
573
Ansahu \^LaA
Nasaha.... «^5
565
Anfiqu Ijiiil
Nafaqa jlj'
573
Ansur^l
Nasara J^»
565
Anfukhu kisl
Nafakha... *15
571
Ansuru jj^\
Nasara ^
565
Anfusa j^ii!
Nafasa ^J;'
572
Antaqa jkl
Nataqa jlai
567
Anfaqa jii
Nafaqa jlj'
573
Anzir Ji:1
Anifan till
Nazara'..... 'JoJ
568
Anifan UjI
36
26-B
s I (A-h) Index 1 - The
Anqadha JLoSt
Naqadha.. 'i!5 575
Anqadza Ja&\
Naqadza .. u i£j' 575
Ankalan "tfl&l
Nakala j5o 578
Ankara j&1
Nakira 'JS 577
Ankathan Ist&l
Nakatha... cio 576
Ankiha «&1
Nakaha....^5o 577
Anulzimukumu Ij*£*)L1
Lazima IjJ ^..510
Annana bt
Na b 549
Anha J<j1
Nana J$j 580
Anha J$)
Naha Jf 580
Anhar jlf\
Nahara .... 'Jp 580
Anhara jp\
Hara jl* 596
Anna^jJl
Ana j>\ 36
Anibu \j*J\
Naba... '..... v b 581
Aniyatun IjI
Anin jl 36
a 1 (A-h)
Ahana ^Ul
Hana jU 597
Qur'anic Words » I (A-h)
Ahabu i_j»1
Wahaba... ^»j 622
Ahda juI
Hada ^ai 588
Ahdi jl*1
Hada ^ai 588
Ahdi ^0*1
Hada ^'o* 588
Ahushshu j^l
Hashsha.. ^ii 591
Ahl >1
Ahala >l 36
Ahillatu SJUl
Halla ji 592
Ahlaka «iU*l
Halaka dUi 592
Ahlakat c£l»\
Halaka dl* 592
Ahlakna L5U*I
Halaka dii 592
Ahlakta c£Ul
Halaka aii 592
Ahlaktu c&*1
Halaka aii 592
AhammtcJL*1
Hamma.... 1* 593
Ahwa *ly»l
Hawa ,jj* 597
Ahwan ^jt>]
Hana jU 597
Ahwaun *lj*1
Hawa ^'j* 597
27-B
j\ (A-w/A-u) Index 1 - The Qur'anic Words 3 \ (A-w/A-u)
Au J
Au J ...
Aubarjljl
Wabara....^/ ..
Autad ilSjl
Watada.... jj/..
Authan ^Uj1
Wathana.. ^Jj .
Authanan bbjl
Wathana. .^3j ..
Aujasa j->jl
Wajasa .... ^ij
Aujaftum *ii>jl
Wajafa Li>j
Auha ^jl
Waha <_,>}
Auhaytu c^-jl
Waha J>j
Auhayna Lu>j1
Waha ^j .
Audiyatun hij
Wada ,/sj .
Aurada sjj\
Warada....'ijj ..
Auratha ^jjl
Waritha.... Oj/
Aurathna UjjjI
Waritha.... Oj/
Auzar jljjl
Wazara.... jjj .
Auz'i £jj1
Waza'a .... pjj .
jl (A-w/A-u)
37
599
600
.601
.601
.602
.602
.603
.603
.603
.605
.606
.606
.606
.607
.608
AusatJa-jl
Wasata.... -k~/j
Ausa J^l
Wasa cr- 9 /
Audz'au *~£>J\
Wadza'a ..*ij .
Au'zata c*jJi>j\
Wa'aza Jaxj ....
Au'a JcJ
Wa'a Jz/
Au'iyatun X^jl
Wa'a Jcj .
Aufi cijl
Wafa iJij..
Aufu lyjl
Wafa J>j..
Aufa ^jl
Wafa ,J>j .
Auqadu \jJSj]
Waqada... jJj .
Auqid Jijl
Waqada... jJj ..
Aula^l
Waliya Jj ..
Aulad aVjl
Walada.... Jj ..
Auliyan jU>1
Waliya ^Jj .
Auliya'u *Ujl
Waliya ^Jj .
Auhana ^jl
Wahana.-.^j..
Awau jjl
Awa l$ji .
.608
.611
.612
.613
.614
.614
.615
.615
.615
.617
.617
.621
.620
.621
.621
.623
.. 38
28-B
j I (A-y) Index 1 - The
Awau jljT
Awa l$j\ 38
Awwab ofjl
Aba.....'..... J\ 37
Awwabin quljl
Aba ~ol 37
Awwahun l\J
Aha Il 37
Awwal Jjl
Awala Jjl 37
Awwal Jjl
Awala Jjl 37
Awwal a Jjl
Awala Jjl 37
Awwal u n jjjjl
Awala Jjl 37
Awwibi <Jj\
Aba J\ 37
Awa JJi
Awa lij\ 38
Awayna L>J
Awa ^jl 38
4 I (A-y)
Ayat olj
Ayatun lA 38
Ayatun jj
Ayatun ij 38
Ayid Jul
Ayyada Jul 38
Ayid? juI
Yada* J±( 626
Aykah &J
Aykah JSLVl 39
Qur'anic Words o I (i-b)
Aimana ^1
Yamana ... &J 628
Aymanun ^Ul
Yamana ... ,yS 628
Ay am a J*!>]
Ama f\ 39
Ayna jj
Aina &\ 39
Ayya ^1
Ayya j\ 40
Ayyada juI
Ayyada Jul 38
Ayyadtu ojuI
Ayyada Jul 38
Ayyadna LjuI
Ayyada Jul 38
Ayyamun .Li
Yawima .j/ 628
Ayyub o^l
Ayyub ojjI 40
i-(!)
y I (l-b)
Ibtigha' *U*I
Bagha ^Ju 58
Ibtaqhau jiuJ
Bagha ^*j 58
lbtaghul>iJ
Bagha ^u 58
Ibtagha i ( jc i \
Bagha 'J*j 58
Ibtaqhayta C*JcJ
Bagha *J& 58
29-B
(I-t) o I Index 1 - The
Ibtalu JzJl
Bala' ....*... ^L 64
Ibtala S J^\
Bala' *... Sh 64
Ibrahim ***ljJ
Ibrahim .... .-aI^I 5
Ib'ath &ju\
Ba'atha .... cJc 56
Ibil JJ
Abila y\ 6
Ibli'i ^*LI
Balfa ..*'.... 'pL 63
Ibn w l
Ibnun 2n\ 65
Ibnatayya "juJ
Ibnun jjI 65
Ibnatain &&J
Ibnun ^jl 65
Ibnatun 2Ll
Ibnun Ifjl 65
Ibni $J
Bana ^ 66
Ibnu \jX>\
Bana *^ 66
Ibyadzdzat C*H<xJ
Badza J?L '. 69
Iblis j-Jul
Balasa!.... ^JL' 62
O I (l-t)
I'ti CJ I
Ata... Jl 8
I'tu IjSl
Ata J\ 8
Qur'anic Words
! d-t)
tiya L2 1
Ata.l......jl ..
ttaba'atu c**il
Tabi'a «J ..
ttaba'na L*il
Tabi'a «J ..
ttaba'ta c**il
Tabi'a «J ..
Ittabau l^*il
Tabi'a «J ..
ttabia'tum *i*il
Tabi'a *J ..
73
73
73
73
73
ttabi'u 1^1
Tabi'a «J 73
ttakhadha i»Jl
Akhadha .. ii-l 13
ttakhadhna bi»Jl
Akhadha.. jil 13
ttakhadhta bi*Jl
Akhadha .. jil 13
ttakhadhtu oJL*5l
Akhadha ..iil 13
ttakhadhu IjJLiJl
Akhadha ..iil 13
ttakhddh? ^ JiJI
Akhadha.. J»l 13
Ittakhdhat oik; I
Akhadha.. J»l
13
Ittakhidh J£j|
Akhadha.. iil
14
Ittakhidhu IjJUul
Akhadha.. iil
14
Ittaqa Jtfl
Waqa ^ij
619
30-B
A (Hh) index 1 - The Qur'anic Words c! (I "W
Ittaqaina ^J5l
Waqa J$j....
Ittaqaitunna uu25l
Waqa ^Jj ....
Ittaqi jfj
Waqa ^j .
Ittaqu IjiJl
Waqa Jj .
Ittaquni ^Ju[
Waqa ^j .
Ittasaqa ^Ul
Wasaqa ... jl,/
Ittiba'un ^lil
Tabi'a «J .
Ittikhadh iUJl
Akhadha .. i>l ..
.618
.618
.618
.618
.618
.608
.. 73
Iththaqaltum *zlSl5l
Thaqula ... jif
Ithmun !sl
Athima «il
Ithna'ashara j£zbS\
Thana ,j3
Ithnani £>ltfj
Thana j£
... 13
I (l-th)
...83
... 10
...87
...87
87
Ithnain crcSl
Thana ^
Ithnata 'asharata S^lefcsl
Thana ^
Ijtaba [f~>\
Jaba ".. L>
87
£ KM)
. ... 92
jtabaina L~s>l
Jaba L>
jtabaita
Jaba L>
92
92
jtama'at Coui>l
Jama'a £*> 101
jtam'u ljjui>l
Jama'a £*> 101
jtanabu f*i2»j
Janaba ...*. L> 103
jtanibu G~£>l
Janaba .... Lii 103
jtarahu
Jaraha ^>
jramun l\j>\
Jarama
f*
95
96
j'al JjMfl
Ja'ala 3-** ■■■■
98
j'alu l>»l
Ja'ala JJt> ....
98
jlidu ljjd>l
Jalada ji>
100
jnub^u»l
Janaba .... ^j>
102
jnah ^>l
Janana .... *i>
jharu ljjf>l
Jahara ^>
103
107
CiC-h)
Ihtamalu \°JL£>\
Hamala....^' 136
31-B
£J (I-Mi) Index 1 -
Ihtraqat cef£>l
Haraqa X*
I hdh ar jj>\
Hadhira.... ji>
I hdh aru \jjj>\
Hadhira.... ji>
Ihsan jL.>l
Hasuna..
Ihsharu Ij^*-
Hashara... ^2
IhsurQ Ij^-as-j
Hasira...
Ihfazu l>i>l
Hafiza 3ii>
Ihkum j^o-l
Hakama...^
tic
Ikhtalafa lih>\
Khalafa ....Cil>
Ikhtalaftun ^jL^.\
Khalafa.... ^il>
Ikhtalafu IjiJLSl
Khalafa ....Lil>
Ikhtalata Jak>l
Khalata .... Mi
Ikhtarajli>l
Khara jl>
Ikhtarna b^»l
Khara jl>
Ikhtartu Oj«>l
Khara jl>
Ikhtasamu \j»*az>\
Khasama . |»^2>
The Qur'anic Words H (l-dh)
Ikhtilafo^l
119 Khalafa.... Li£ 162
Ikhtilaq J*5li>l
116 Khalaqa ... jii 163
Ikhrajun %\J-\
116 Kharaja.... £> 150
Ikhsau lj—>l
124 Khasa'a...L^ 153
Ikhshau \^>\
124 Khashiya . ^ 155
Ikhfidz joi>\
125 Khafadza'. >ii 159
Ikhla' «i»l
129 Khala'a.... ^i 161
Ikhwan ' \^.\
131 Akh £l 15
. .. Ikhwatun *j>\
m Akh j-l 15
il (l-d)
162 Idbarjlil
Dabara .... y > 172
162 Iddan lal
Adda il 15
161 Iddarakd/aj
Daraka S'j's 177
170 Iddaraku (X>lal
Daraka if,s 177
170 Iddara'tum *j/aj
Dara'a *ji... 175
170 Ida' rati lX>al
Dara'a *ji 175
156 ldr?S 0*J*l
32-B
il (i-dh) Index 1 - The Qur'anic Words
;! d-r)
Darasa ....^»ja 176
ifa'a 4i 180
180
ldfa'*iil
Dafa'a' «3i
Idfa'u l>iil
Dafa'a «Js
I'dhan 111
Adhina jil ..
I'dhanu l^jtfl
Adhina jil ..
Idha lil
Idhil'.
I dhdh akara jTal
Dhakara... ^fi .
Idhn ^il
Idh SJ ...
I dhz nun 2>il
Adhina oil..
Idhhab ^-*il
Dhahaba..yii .
Idhhaba L*il
Dhahaba..yii .
Idhhabu l^il
Dhahaba.. yJ&i
Irbatun Zj[
Araba ojl.
'rji' crJ
Raja'a £>j
Raja'a £>j
Irji'u )j*>J
il (l-dh)
18
18
18
189
18
18
192
192
192
A ('-'■)
19
202
202
Raja'a £>j
Irham *>J f
Rahima.... 1>j .
rtaba ot>l
Raba ^Ij .
rtabat cJ2J
Raba.
vb.
Irtabtun ~lZj\
Raba ^Jlj ..
rtabu Ijityl
Raba olj .
rtadda Ijdjl
Radda V, ...
rtadda jtfjj
Radda.....'. V, ...
rtaddu Ijjtfjj
Radda V, ....
adza |_j-»ol
Radziya ...^>j.,
rtaqib yJJjl
Raqaba...."Lr,..
rtaqibu !^£j(
Raqaba.... LJj..
rzaqu lyjjl
Razaqa.... jjj .. .
rsad iL?jl
Rasada.... jl^j .
r'au ytj\
Ra'a. ..'...... ^j..
rqhab *_*£jj
Raghiba... Lij,
Irkab Li\l
♦ '**
Rakiba s-Sj .
rkabu \j£j{
202
.205
.227
.227
.227
.227
.207
.207
.207
.213
.218
.218
.209
.212
.214
.215
.220
33-B
jj (I-z) Index 1 - The
Rakiba LT, 220
Irka'u IjiTjl
Raka'a ..... iT, 221
Irki'i ^l
Raka'a ^f, 221
I ram .j\
Arama VJ 20
Irhabuni £»*jj
Rahiba L*j 223
Ji('-z)
Izdujira ^>ajl
Zajara ...'.. ^j 229
Izdadu Ij'ilijl
Zada ilj 238
Izzayyanat cuTjl
Zana ^Ij 241
j-l (l-s)
Is'al Jj£J
Sa'ala ..'.... jL 242
Is'alu IjL-l
Sa'ala .....'. jL 242
Istabaqa UyZJ
Sabaqa .... $L 246
Istabaqu [yLiJ
Sabaqa .... j^ 246
Istabiqu \JLl*\
Sabaqa .... j^ 246
Istabraq J^-iJ
Bariqa ' . . J^ 49
Istabshiru jj£~~\
Bashara.-.jiu 52
Ista'dhanu l_piUj
Adhina ^Jl.... 18
Qur'anic Words ^[ (l-s)
Istaftahu
Fataha kij ..' 415
Istafti cJLJ
p-
Fatiya ^is 417
Istafziz j^iiul
Fazza jl 426
Istaqhatha *£>UiJ
Ghatha ....oU 411
Istaqhfara JulL*[
Ghafara . yd' 405
Istaqhfarta z>jjc^>\
Ghafara ...yd' 405
Istaqhfaru Ij^iiiJ
Ghafara ....yd' 405
Istaqhfiru jj£~>\
Ghafara . yd. 405
Istaghfir jjjtij
Ghafara .'.. yd.' 405
Istaqhfiri ^^AilJ
Ghafara ...yd.'... 405
Istaqhfiru Ij^iAiJ
Ghafara ...Jet,'.... 405
Istaqhlaza
Ghalaza... %id 407
Istaqhna Ju£~,{
Ghaniya ... ',jl 410
Ista qhsh au j^Jc I^
Ghashiya . ^^d. ..'. 403
Istahabbu \J&c~>\
Habba L> ..' 111
Istahaqqa
Haqqa j> ... « 131
Istahaqqa £»oJ
Haqqa ".. j> 131
34-B
uJ (I-s) Index 1 - The
Istahwadha %j»cuJ t
Hadha al>..... 140
Istahwat o>$iJ
Hawa ^'jb 597
Istahyau \J&£~>\
Hayya ^> 144
Istahzi'u \j*y£~>{
Haza'a *> 590
Istaiqana JLs~>[
Yaqina tfS 627
Ista'isa *Zz~>[
Ya' isa 'J^j 624
Istaisara j~+~~>[
Yasara ^1J 626
Ista'isu Ij^jlzJ
Ya'isa lJ -L ! ' 624
Istajaba oL*£j
Jaba ....!... *0l> 108
Istajabna Lu*Zuj
Jaba *6l> 108
Istajabtum *z&2*\
Jaba \J± ... 108
Istajabu t*L*£J
Jaba ! ol> 108
Ista'inu jyua^J
'Ana jk' 396
Ista'jaltum *iUjaJ
'Ajila ]}*i 360
Istajara jU*«»f
Jara '.. jl> 109
Istajarta O/jUj
Ajara ]>\ 11
Istajibu l^j*xi-l
Jaba * L>1>' 108
Qur'anic Words ^[(I-s)
Ista'jlr j>\z*l
Ajara.. '...... j>\ 11
Istakabru \jjSj^[
Kabura J$ 476
Istakanu I^jISuJ
Kana jLT 503
Istakbara j-5u*J
Kabura.....*^'.' 476
Istakbarta o^i^J
Kabura ^T 476
Istakbartum .Jj^iJ
Kabura Jr .*......'..... 476
Istakhaffa (J&Sm j
Khaffa Li> 159
Istakhlafa cilioJ
Khalafa....aii 162
Istakthartu Oj£5uJ
Kathara.... ^ 479
Istakthartu m £J£j*m{
Kathara....^ '....479
Ista'la ***iJ
'Ala Su 385
Istama'a £*i-<l
Sami'a **1 270
Ista'mara j-joJ
'Amara _^i' 387
Istamta'a £UiJ
Mata'a *£•' 525
Istamta'u l^cuiJ
Mata'a «!*' 525
Istama'u \Jx*jl*\
Sami'a «^ 270
Istami' *•£-!
Sami'a kL* 270
35-B
jj (I-s) Index 1 - The
Istami'u IjjuIJ
Sami'a *L* '. 270
Istamsik dLn^Xul
Masaka.... iL~»' 534
Istamta'tum ,,.^.v^.>.J
Mata'a «!•' 524
Istankafu Iji&iJ
Nakafa LiSo 578
Istansara ^d I
Nasara ^' 565
Istansaru lj^aU><>|
Nasara ^' 565
Istaqamu I^UiJ
Qama .Is 471
Istaqarra >^J,
Qarra "... J 450
Istaqim J&~>[
Qama -Is 471
Istaqima Lgfc, I
Qama .Is 471
Istaqimu L^^aiJ
Qama .Is 471
Istaraqa J^iwl
Saraqa J^ 257
Istarhabu Syjtj^J
Rahiba L**j 223
Ista'sam **j£*>\
'Asama ....JLa* 375
Istashhadu IjjLf&aJ
Shahida... Jl$2 290
Istasqa JLjl.J
Saqa JL 262
Istata'a plkiJ
Ta'a ^Ll 345
Qur'anic Words j-l (I-s)
Istat'ama LakLI
la'ima p*2> 338
Istata'na luk^l
la'a ^Lt/ 345
Istata'ta CmkiJ
la'a gU>' 345
Istata'tu Cc»k> I
la'a gU>' 345
Istata'u l^clktwl
la'a ^LU ' 345
Istau'qada jiSj^J
Waqada... jJj 617
Istawa jJl*\
Sawiya jjL 280
Istawaita 'cJyJ\
Sawiya '<jjl* 280
Istawaitum *i/^J
Sawiya ^^ ... 280
Istazalla "$yLj
Zalla 3j' 234
Istibdal JIjlsJ
Badala Jju 45
Istighfar jlAA*J
Ghafara ... yx' 405
Istihya *LxiJ
Hayya " . . ^ 1 44
Isti'jal JLudJ
'Ajila .*... 3*i 360
Istikbaran IjLSuJ
Kabura JS 477
Istudz'ifu ljl»>a£j
Dza'afa .... C_i*l^ 331
IstUhfiZU ffitoiSj
Hafiza'.. Jii> 129
36-B
,jil (I-sh ) Index 1 - The
Qur'anic Words ^>\ (I-s)
Ishtamalat cJL&Sj
Shamala..Jl£ .' 298
Ishtarau j^iSl
Shara ^ 289
Ishtra JjzSi\
Shara ^>S 289
Ishrih rj&\
SharaTta ..'. £££ 286
Ishrabu Ij^il
Shariba....^ 285
Ishma'azzat ojL^I
Shamaza .>-i 298
Ishhad jl^iI
Shahida... jy2S 299
Ishhadu I/ji^I
Shahida... jy2 299
u*l (l-s )
Isbah ^L-*!
Sabana .... *Ze> 304
Isbir jj^l
Sabara ^> 305
Isbiru Ij^-^l
Sahara.'.... '^Le 306
Isda' pju>]
Sada t a.'..£ju» 309
Isr^j
Asar'a j~J\ 23
Isrif <JjA
Sarafa '<J>J& 314
Istabir j-k^l
Sabara ^> 305
Is tad u jilk^l
Sada iL» 326
37-B
Istuhzi'a «
Haza'a..". «> 590
Istwat bj^J
Sawiya jjL 280
Ishaq j»hJ
Ishaq j*~,\ 22
Israf ol^l
Sarafa oM* 256
Isra'il J^ljJ
Israil ........ JjJj-,1 22
Israranjl^l
Sarra
Sama
Isma'
Sami'a
eH
■t°-"
Isma'u
Sami'a «^* .
Iswaddat oa^J
Sada jL* .
.255
Islam .">U
Salima X 267
Ismun 1-1
.272
.270
Ismail J-;*— I
Ismail J-j-***"l 22
.270
276
A (l-sh )
Ishraq jl^Sl
Sharaqa ... ££ 287
Ishta'ala J^c^l
Sha'ala .... flli 292
Ishtaddat ooiij
Shadda 'jl ...'. 285
Ishtahat c^l-I
Shaha Ui 300
ja\ (I-dz) Index 1 -The
Istafa l^ak.,^1
Safa ^> 317
Istafaina Lik^l
Safa 'JiJ 317
Istafaitu cJLL^I
Safa ,^1^' 317
Istana'tu CucL^\
Sana'a £*».'. 322
Isfah *JL?I
Safaha...'. guu» 316
Isfahu lj*JL>l
Safaha ^ 316
Islahin f^>\
Salaha ^ 318
Islahun ^L»|
Salaha £JL* 318
Islahan 1>^L»I
Salaha ^JL 318
Islau ljL»l
Sala ...J£» 320
Isna' «L»|
Sana'a '...^o 322
uH (I- dz)
Idzrib oi/-*j
Dzara'ba i;> 328
Idzribu l^^l
Dzaraba ^^ 328
Idztrirtum *jj*j>\
Dzarra ^ '. 330
Idzmum JL>|
Dzamma li 334
tH 1 ')
I'bud jLcl
Qur'anic Words
gj a ')
'Abada ju*
.. 355
budu jucI
'Abada jui
. . . 355
'tabiru lj^*s*l
'Abara ^c
. . . 356
'tada *loi6l
'Ada Ijlc
. . . 362
'tadaina .yjiiel
'Ada Ijx
. . . 362
'tadan IjUj&I
'Ada Ijii
. . . 362
'tamara jiicl
'Amara ^u-'
. . . 387
tamiru U^Jyj
Amara ^»l
.... 30
t'amun »L*J»|
Ta'ima Jut
338
'tara l^icl
'Ara IX
. . . 369
tarafna Ui^icl
'Arafa J^c'
. . . 367
'tarafu \jij^[
'Arafa J>jZ
... 367
'tasimu lj— ale I
'Asama ... .*la*'
375
'tasimu *«a£el
'Asama .... *lac'
375
'tazala JjjSej,
'Azala Jjx'
...371
tazaltumu lj-i)j£cl
'Azala Jjx'
...371
tazalu IjJjicI
'Azala Jjx'
...371
38-B
pj (I-gh) Index 1 - The
I'tazilu )Jj&l
'Azala ]}£.'. 371
I'taziluni jjJjiel
'Azala J>. 371
I'dilu IjJacI
'Adala ...... Jjlc 362
I'radzun^l^cl
'Aradza....^^ 366
fi
I'radzan U»l^cl
'Aradza....^^ 366
I'sar jLacI
'Asar juisi' 375
If U Ocl
'Afa... Li£ 379
I'mal J-xl
'Amila ...... J*£' 388
I'malu IjJu^l
'Amila J*c' 388
I'hini ^e.
'Ahana' ^ 392
ti ("-ah)
Iqhtarafa <J^cl
Gharafa ...Jijc. 401
Iqhsilu IjL^cl
Ghasala ... jl*i 402
Iqhdu IjjlcI
Ghada ..... Ijlc 400
Ighfir >il
Ghafara ... yd.' 405
^l(l-t)
Itrahu \£jb\
Taraha ^3» 337
Itma'anna oLi»l
Qur'anic Words <J I (i-f)
Ta'mana.
.343
Itma'annu £IlJ»I
Tamana....|>oi 343
Itman'antum ...T.-JlJ^I
Ta'mana..., • t *li> 343
Ittala'a *JQ>I
Tala'a .«I3>
ftah «s»l
Fatana .
-e
ftara ^^2*1
Fariya <j'J .
341
Ittala'ata cJd&l
Tala'a jJO» 341
Ittahharu Ij^tl
Tahara ^fi .' 344
•J 1 (l"f)
ftada j.uil
Fada ^jJ 419
ftadat ojuil
Fada ^jJ 419
ftadau Ijjuil
Fada ^jJ 419
.415
.425
ftarayna L^iil
Fariya ^y 425
ftaraytu Cu^»[
Fariya ^y 425
fsahu l^xlil
Fasaha .... ?lU 426
f'al JiiJ
Fa'ala J*l 431
f'alu IjliiJ
39-B
j I (I-q) Index 1 - The
Fa'ala J*l 431
Ifkun ilil
Afaka*. iUI 24
Ji(l-q)
Iqama.UI
Qama Ji 471
Iqamatun lolil
Qama .Is 471
Iqtadi .uSl
Qada jtl 447
Iqtahama *#JiSl
Qahama .. 1*J 443
Iqtaraba o/iSl
Qariba yy 449
Iqtarabat Cw^iSl
Qariba ^'J '. 449
Iqtaraftum *i»jiSl
Qarafa ^ 452
Iqtarib oj^i
Qariba' oy 449
Iqtatala JizSl
Qatala JjJ 442
Iqtatalu IjksSl
Qatala jll 442
Iqtulu IjisSl
Qatala ...... Jil 442
Iqdhifu IjiiSl
Qadhafa '. oil 448
Iqra' ]j[
Qara'a' 1/ 448
Iqra'u \j /yj
Qara'a \j' 448
Qur'anic Words J! (i-k)
Iqsid juaSl
Qasada.... Jual 455
IqSUS jA-aSl
Qassa ^al 458
Iqta'u IjjJaSl
Qata'a kU 459
Iqdzi jtfj
Qadza' ^^JaS' 458
Iqdzu Ij^aSl
Qadza J^as' 458
Iq'udu IjJbtSl
Qa'ada oil 462
Iqnuti ^JUSl
Qanatar ....coi 467
4 (l-k)
Iktalu I^JUri
Kala "jLS" 503
Iktasaba <^jS[
Kasaba.... y^J" 485
Iktasabna uu^fl
Kasaba.... LlJ" 485
Iktasabu \ Jr ^[
Kasaba.... y^i" 485
Iktataba L^l
Kataba..... yir 478
Iktub yjtfj
Kataba..... Li? 478
Ikrah »l/l
Karaha.....^ 484
Ikram JJ\
Karama.... ,'J 484
Iksu lj-^l
Kasa ...!.... J~S 486
40-B
J! (1-1) Index 1 - The
Qur'anic Words p ! (I-m)
llahain ca^)I
llaha. ..".... Jl 28
Ma Jl
lla Jl 27
llyas ^Ul
llyas ^Ul 29
llyasin cruX Jl
llyas JXJI ... 29
f I (l-m)
Imaun *L» I
Amatun ....Lol 34
Imma L»l
Imma ....... Q 32
Imtahana &*z*[
Mahana ... ^k/ 527
Imtahinu \^>Cj>[
Mahana ... jskj>' 527
Imta'lati cJLul
Mala'a *"£> 539
Imtazu IjjLl«I
Maza jL. 548
Imra'atanijtl^tl
Mara'a '\J»' 529
Imra'tain qct^l
Mara'a *\J»' 529
Imra'atum^l
Mara'a \J»' 529
Imrun *y>\
Amara .'.... "J»\ 31
Imsahu l^xl^l
Masaha ...kU> 533
ImsakdL-J
Masaka.... '^LJ 534
41-B
kshifOiTI
Kashafa*. IXiS 486
kfil Jjtf]
Kafala JiT 492
kfilniha Lfcxltfj
Kafala ^1T 492
Ji(l-I)
Ma VI
Ilia "
VI
27
Man %
Ilia...!
.VI
27
Itaffat cJLJI
Laffa LH
513
Itamisu lj^«JI
Lamasa ...j-J 518
Itaqa ^jkJI
Laqiya ^ 516
Itaqama JLdl
Laqama ... Jtf 515
Itaqata JalJI
Laqata Jail 514
Itaqata L2i)|
Laqiya^ 516
lhadun alii
Lahada.... oiJ 508
lhafan UU-I
Lahafa Cikl 508
laqaytum *LJi)|
Laqiya ^J 516
lah j'l
llaha' Jl 28
lahan l^Jl
llaha '.Jl 28
j I (i-n) Index 1 - The
lmsaka<iLJ
Masaka ... Jl» • 534
Imshu \Js*>[
Masha L5 ili 535
Imdzu Ij^mI
Madza Jj^ 536
Imkuthu \J&>[
Makatha .. £JL.' 537
Imlaq Jl»l
Malaqa .... jJu 540
i (l-n)
In cl
In jl 35
Inna^l
Na.... b 549
Inna 121
Na.... b 549
Ina *U
Ana'. ^jl 36
Inath «±*b(
Anatha cJ 35
In adr? ^jif jl
Dara ^ji 177
Inbajasat c^j
Bajasa ^J*j 42
Inba'atha ^ajI
* *
Ba'atha .... cJc 56
Inbi'ath ^Luil
Ba'atha.... £Ju 56
Inbidh lil
Nabadha..lb' 551
Qur'anic Words j I (i-n)
IntabadhatoJLsl
Nabadha .. Juj' 551
Intasir j-ail
Nasara ^' 565
Intazir jkal
Nazara. .../£; 568
Intaziru Ijja^l
Nazara ^£ : 568
Intiqam .to I
Naqama... 113 576
Intaqamna Ltol
Naqama. ..115 576
Intahau j+sl
Naha J$j 580
Intahu \j&[
Naha "Jp 580
Intaha Jpl
Naha J$J 580
Intashiru U^&l
Nashara... ^iS 563
Intasara j*aZj{
Nasara ^ 565
Intasaru Ij^aiil
Nasara ^' 565
Injtl M ,
Najal J^ 552
Insun ^1
Anisa ^1 35
Insan jLJ
Anisa ^jI 35
Insalakh «JljI
Salakha ... jdL 265
42-B
j I (I-n) Index 1 - The
Insyyun^jJ
Anisa ^Jl 35
Insha'un *l&[
Nasha'a...bj 563
Inshuzu Ijj^il
Nashaza ..'^1 564
InshaqqatcJ&il
Shaqqa.... jji 295
Insab ^JLaj\
Nasaba .... <JLa£ 564
Insarafu Iji^l
Sarafa o^ 314
Infa dzdz u \^ak>\
Fa dzdz a .. "jal 429
Intalaqa ^Ik|
Jalaqa jfi 341
Intalaqa Uikl
Jalaqa jll 341
Intalaqu \jjik,\
Jalaqa jli 341
Intaliqu Ijilkl
Jalaqa 'j& 341
Infajarat P>wi?f
Fajara ^*i 418
Infaq Jliil
Nafaqa jjb" 573
Infudhu Ijiiil
Nafadha... ilf 571
Infiru )jjiil
Nafara jt 571
Infisam .Laii\
Fasama ... ^ai 428
Infalaqa jJ&l
Falaqa jil 434
Qur'anic Words *l (I-h)
InquSj^aJbl
Naqasa-.-.j^xj 575
Inqalaba yJUSI
Qalaba.. L.yis 464
Inqalabtum *~J&I
Qalaba Lif ... 464
Inqalabu IjJ&l
Qalaba *yil 464
Inkadarat Ojjk5ol
Kadara 'JjS 480
Inkihu lj*<5ol
Nakaha .... ^So 577
Innama Ul
Innama ....Ul 35
Innana bl
Na ...13 549
Inha^l
Nana Jp 580
*i(l-n)
IhbitJajbl
Habata Jal*' 585
Ihbita lk»l
Habata...!. ill*' 585
Ihbitu ljk*l
Habata..*.^ . ill*' 585
Ihtadau jju*I
Hada ^'1* 588
Ihtadaitu Cu ju*I
Hada j'Sk 588
Ihtadaitum wjd*l
Hada ^o* 589
Ihtada jj£»I
Hada ^'a* 588
43-B
j I (I-i) Index 1 - The Qur'anic Words r 1 (U-j)
lhtazzatoji*l
Hazza ji 590
Ihjur jsrj>{
Hajara 'J*j> 586
Ihjuru \jj*J>[
Hajara jk» 586
Ihdi jl*I
Hada ^ji 588
Utbi'u l»<uf(
IjJtMl
Tabi'a
C?
■ t (U-b)
Ubtuliya ^jU
Bala' ,X 64
Ubsilu jLJ
Basala JLJ 51
Uballighu £L1
Balagha ... £ju 63
Ubayyina ^11
Bana jL' 70
■ 1(U-t)
73
Utriftum *ij^?t
Tarifa <Jj 74
Utrifu \JJ!\
Tarifa Ci^j 74
Ihdu jo*l
Utruk dip
Hada....
... ^jjb ....
588
Taraka ...
. Vf..
74
tfl(M)
U'tu \jkc\
Ata
ike
378
IT^I
li
-^!
38
utiu J j:1
Tala
. -ju . . .
76
Ma OU
lla'..'
...ou
26
Utlu l^fcl
Tala
.•%....
77
Ilaf dftj
Alifa
... LiJI
25
A t (U-th)
iman ^Ul
Uthbutu )jid\
Amina
-a-1
33
Thabata .
. C--J . .
80
lyab uLJ
pi (U-j)
Aba
...ol
37
Ujaj ^Ul
Aiia
. " r \ ...
11
U(1)
Ujibtu c^>
L
Jaba
.01* ..
108
Ujibtum j^>1
Jaba ......* ol> 108
Ujtuththat d£\
Jaththa ....&>'. 92
Ujjilat cO>l
Ajila .....'...J>l 12
Ujurun^yjl
Ajara j>\ 11
Ujibu L~>\
44-B
^l(U-h) Index 1 -The
Jaba v 1 * 108
Ujibat Cw*>f
Jaba .'..'... C_.L> 108
c t(U-h)
Uhibbu L>1
Habba .'..'.. l*> 111
Uhditha £>Jb-1
Hadatha...i)A> 115
Uhsinna j~a>l
Hasana.... l >^> 126
Uhsirtum ^1
Hasira ^> 125
Uhsiru Ijj-as-l
Hasira....'.. j-^> 125
Uhdzarat o^a>l
Hadzara... ^Ja> 127
Uhdzirat o^a>1
Hadzara...'^ 127
Uhilla 3*1
Halla..'. y> 133
Uhillat cS>\
Halla '.. [|i 133
Uhkimat o-5o-1
Hakama.-.j^o- 131
Uhlul JlU
Halla y> 133
Uhitu Jk^.1
Hata 2»L> 141
Uhyi^-1
Hayya ^> 144
cl(U-kh)
Ukhalifu LilU-l
Khalafa.... Lili 162
Qur'anic Words jl (U-d)
Ukhtain uu>l
Akh ". j-l 15
Ukhtulifa *_ik»l
Khalafa. ...Lite 162
Ukhtun Co-I
Akh j-l 15
Ukhdud ajji>1
Khadda". ji> 148
Ukhidha JJ-I
Akhadha.. jil 13
Ukharu *J.]
Akhara J>\ 14
Ukhra JjA
A khkh ara . J>\ 14
Ukhrijat c*>1
Kharaja.... g^> 150
Ukhrijna £>y»1
Kharaja.... ^> 150
Ukhrijtum Jz>j>\
Kharaja .... ^S> 1 50
Ukhriju l^i>l
Kharaja .... £S> 1 50
Ukhruj r^>1
Kharaja .... £j> 1 50
Ukhruju lyjjil
Kharaja .... ^> 1 50
Ukhfi ^i»l
Khafiya ■■■■^ 159
Ukhluf JiUI
Khalafa.... Liii 162
s1 (U-d)
Udkhila Jfal
Dakhala..'. ^>i 174
45-B
j 1 (U-dh) Index 1 - The
Udkhilanna l£l>if
Dakhala.-.Ji-'i 174
Udkhilu iy>at
Dakhala ...'jii 174
Udkhul Ji-°a1
Dakhala ...Ji'i 174
Udkhula^il
Dakhala... jji'j 174
Udkhul? ^Jii1
Dakhala.'.. [}ij 174
ud'u y
Da'a .... U'i 1 78
Ud'u I>i1
Da'a Uj 178
it (U-dh)
Udhkur /a1
Dhakara... J'i 189
Udhkurna ^il
Dhakara... J'i 189
Udhkuru \j/i\
Dhakara... '£\ 189
Udhina ja1
Adhina..'.. ,jil 18
Udhunun 2>i1
Adhina ijSI 18
Udhunai ^il
Adhina ijSI 18
jl(U-r)
Urzuq jjjl
Razaqa.... ^jj 209
Ursila 3^J
Rasila' j^y 211
Ursilna liL/,1
Qur'anic Words jJ (U-s)
Rasila 3~v 211
Ursiltu cJLj
Rasila ....'.. 3~y 211
Ursiltum *dLj
Rasila 'jL/ 211
Ursilu r^Ljt ,
Rasila ..'... 3~y 211
Urkisu Ijli'jl
Rakasa.... ^ 221
Urkudz ja£j
Rakadza.. ^j 221
Urhiqu tyj
Rahiqa.'.. j*j 224
Uri ^1
Ra r a J\j 196
Uri ^1
Ra'a J\j 196
Uridu Jbj1
Rada slj 225
jt(U-z)
Uzlifat cJUjI
Zalafa LiJj 234
Uzayyinanna "tfZ>j\
Zana jlj 241
o-t(U-s)
Usara' ^jLd
Asara 'J*\ 22
Ustujiba v*wi-»l
Jaba !. ol> 1 08
Usjud JL>vJ
Sajada Sa^J 248
Usjud? ^ jl»wI
Sajada jiiil/ 248
46-B
J, 1 (U-sh ) Index 1 - The
Usjudu Ijjbbu)?
Sajada jt»il< 248
Usarrih ^Jj
Saraha ^ 255
Ussisa jmL 1
Assa [^I 22
Uskun j&J
Sakana....^ 264
Uskun u ly£j
Sakana.... ^SL* 264
Uslima 1LJ
Salima .'.. X 264
Usluk dlLI
Salaka ill- 266
Usluk? < JU
Salaka "iUl» 266
Usluku )JU
Salaka iUL 266
Uswatun II^J
Asa ^-J 23
j3 1 (U-sh )
Ushdud ijisl
Shadda jlS 285
Ushribu 1^31
Shariba ^p 285
Ushrika 'Sj&\
Sharika iip 288
Ushriku dpi
Sharika U)^, 288
Ushkur °J^
Shakara 'J^ 296
Ushkuru Ij^wl
Shakara 'SO, 296
Qur'anic Words ^l(U-gh)
u^t(U-s)
UsallibannayL-f
Salaba J£> 318
USUI \yj\
Asula J-^l 23
Usibu I*--?!
Saba.....r.. V U 323
j*\ (U-dz)
Udzturra ")a^\
Dzarra >. 329
Udzi'u *pf\
Dza'a ..'... £L> 335
tl(U')
U'iddat OJL&1
'Adda Jii 361
U'idh Ic1
'Adh iU 394
U'adhdhibanna ^/lel
'Adhuba ...o'ii ..* 363
U'lbU yyjd
'Aba! J^s. 396
U'idu IjjucI
'Ada 'iU 392
^l(U-gh)
Uqhriqu IjS^I
Ghariqa ... J^i 401
Ughshiyat ZJLti
Ghashiya . Jli. 403
U qhdz udz ja^ai.\
Gha dzdz a j*k 404
Ughluz^icL,
Ghalaza...3iU 407
J
Uqhwiyanna j^*l
Ghawa ^^ 412
47-B
J 1 (U-f) Index 1 - The
ti t (U-f)
Ufiol
Wafa ^j 615
Uffun ol
Uffun Dl 24
Ufriqhu fj\
Faragha... ^J 423
Ufruq Jji\
Faraqa jy 423
Ufuq Jil
Afaqa jil 24
Ufika a*t
Afaka iUI 24
Ufawwidzu <j>^il
Fadza ^U' 437
jt(U-q)
Uqqitatdll
Waqata.... cJj 617
Uqtadi jisSI
Qada jJ 447
Uqsimu »*Jl
Qasama ... 1U 454
d t (U-k)
Uktubu I^TI
Kataba .'... y^ 478
J
Ukaffiranna j^SSl
Kafara ^ 489
Ukfurjfel
Kafara ')& 489
Ukfuru \jj£\
Kafara ')£ 489
Ukriha <>J\
Qur'anic Words . 1 (U-m)
Karaha >J 484
Ukulun *$\
Akala Jil 24
Jt(U-l)
Uiaikadlrtl'
Ulaika dttl 27
UITJ1
Ala Jl 37
Ulqiya^JI
Laqiya ^H 516
Ulqiya L2JI
Laqiya...'.. ^2J 516
Ulqu IjDl'
Laqiya ^ 516
Uluf o^JI
Alifa LiJI 25
r 1(U-m)
Umatti'u «l«l
Mata'a jJLo' 524
Umirna b^l
Amara 'J»\ 30
Umirtu c>ja]
Amara 'J»\ 30
Umiru Ij^l
Amara 'J»\ 30
Umtir ^kol
Matara^ko' 536
UmtiratOjktl
Matara^L' 536
Umm II
Ummun 11 31
Ummatun &l
48-B
1 (U-n) Index 1 - The
Qur'anic Words J\ (U-w)
Nazara "Jai 568
Unzuri^Jail
Nazara 'J& 568
»1(U-h)
Uhilla >l'
Halla ....'.... jj> 592
Uhliku lj£JUI ,
Halaka dli 592
jl (U-w)
Uulaika dUljl
Tilka LilL- 76
Uwar? ,£jljl
Wara ^ 607
U'mur ja$
Amara 'J»\ 30
U'tumina ^ifjl
Amina ^1 33
Uti Oj1
Ata J\ 8
Utina LJjl
Ata....". J\ 8
U'tita CwJjl
Ata....." J\ 8
Utltll Cwjl
Ata..." J\ 8
Utitum ~jZj\
Ata........... J\ 8
Utiya 'Jtj
Ata J\ 8
Utiyanna "ayj
Ata ". J\ 8
Utiyat Cwjl
Ata J\ 8
49-B
Ummatum 1*1 32
Ummah<ul
Ummatun Jul 32
Umniyyatun &u1
Mana ^L>'. 543
Ummahat c>lf»l
Ummun ll 31
Umur jj*\
Amara 'J»\ 30
Umm? ^1 ,
Ummun ll 32
Ummiyun ,^Ji1
Ummun .I 32
Umitu £~j»\
Mata oL. 545
Unas ^U
Anisa
lT!
1 (U-n)
35
Unabbi'u JjI
Naba'a U 549
Unthal^l
Anatha cjI
Unthayain uuiil
Anatha cJ
35
35
Undhiru Ijjiil
Nadhara .. jju 557
Unzila Jjil
Nazala .'.... Jj5 559
UnzilatcJpl
Nazala Jji 559
Unzilu Jjil
Nazala.:.. .J3i 559
Unzur^kl
L (Ba-')
Index 1 - The Qur'anic Words L (Ba-')
Utu Ijyl
Ata J\
8
Uhiya ^
Waha ^j 603
Udhina Lij1
Adha jjl 19
Udhiya jij\
Adha ^il 19
Udhu Ijijl
Adha ipl 19
606
Urithtum ^£jj\
Waritha.... i>j/
Urithu IjJjjI
Waritha.... Oj/ 606
un M
Wafa Ji 615
Ulai >Jj\
Ulaika ami 27
Ulaika »&)jl
Ala Jl 37
Ulu I^Jjl
Ulu \J 3 \ 27
Ola *V,I
Ala Jl 37
Ulat o^l
Ulu IjJjl 27
Ulat oVjl
Ala Jl 37
Ala Jl
37
Ba
Ba'a *L
Ba'a »Ij
BaboL
Baba ol
Babil J-l
Babil ..*..!... Jul
Bakhi'un «>L
Bakha'a ... *Su
Bad iL
Badaya....|j'jJ
Ba'sa' *Ll
Ba'isa ....
Ba'is^L
Ba'isa ....
Ba'sun ^*Ju
Ba'isa ....
Ba'u lj»L
Ba'a 'Aj ..
Badi jal
Badawa ...jju ..
Baduna jjjL
Badaya.... ^ju
Baraka i)jL
Baraka iQ .
Barizatun ijjL
Baraza j^---
Barizuna CujjL
Baraza jy,---
Baridun ijL
Barada V^ ..
I (Ba-')
67
68
41
43
46
41
41
41
67
45
46
49
48
48
47
50-B
L (Ba-') Index 1 - The
Bart^jL
Bara'a ^ 46
Baziqhan UjL
Bazagha .. Vy> 50
Baziqhatun lijL
Bazagha .. Vy> 50
Basiratun t^L
Basara ^1J 50
Basiqat cJL«L
Basaqa.... jLJ 51
Basit J»wL
Basata "h..,» 51
Basitu IjkyiL
Basata 'W..,'> 51
Bashiru j^L
Bashara... ^2J 53
Batilun JJ>1
Batala j^ 55
Batin jJ?L
Batana ^Lj 55
Batinatun ld>l
Batana 'jLj 55
Ba'id jlcL
Ba'uda juu 57
Baqhin tL
Bagha. ...'.. ^Ju 58
Baqin jL
Baqiya ^JL' 60
Baqina u\SL
Baqiya ^ 60
Baqiyat oLSl
Baqiya l£ 60
Baqiya tun LsL
Baqiya 'Jl> 60
Qur'anic Words ju (Ba-kh)
Balun 3^.
Balun ...*.... 3^ 68
Baliqhun l-Jl
Balagha... iL 63
Baliqhatun SjJL
Balagha... ik 63
Bawwa'a 1^
Ba'a *;L; 67
Baya'tun 2Lul
Ba'a £_l 70
Ba is j«yj
Ba'isa |_rJj 41
*2u (Ba-th)
Baththa iu
Baththa...'. Cu 42
p (Ba-h)
Bahr J>C
Bahara 'j?u 42
Bahrayn fcpu
Bahara 'j>u 42
Bahran ^I^J
Bahara 'j>u 42
Bahiratun %j&u
Bahara 'J>u 42
fu (Ba-kh)
Bakhsun "jj*^
Bakhasa .. lJ -»J 43
Bakhila 3f»
Bakhila .'..*JfJ 43
Bakhilu IjliJ
Bakhila ..'J*u 43
51-B
Ju (Ba-d)
Index 1 - The
Qur'anic Words ^'(Ba-s)
Barran 1^
Barra "y 47
Bara'atun fcl^
Bari'a \$y 4 6
Baradin ^
Barada'.... 'sj> 47
Bararatun ijj>
Barra Q* 47
Bardan lay
Barada 'sy 47
Baraza j^T
Baraza jy 48
Barzakh faj,
Barzakh ... £jy 48
Barazu Ijj^
Baraza jjj 48
Barq J^
Bariqa ^ 49
Bariqa "jji
Bariqa '^J> 49
Barkatun 2$^
Baraka 'Jy 49
Barakatun ols"^
Baraka 'Sy .'. 49
Bariu'n t^
Bari'a l$y 46
Bariyyatun £_y
Bara'a <-y 47
o-k ( Ba " s )
Bassan LL>
Bassa ^-j 51
Basara y*u
Basara ^1J 50
52-B
ju (Ba-d)
Bada Ijl
Badawa ... j'jJ 45
Bada'a Iju
Bada'a tju 44
Bada'na Uju
Bada'a Iju 44
Badat oju
Badawa ... jju 45
Baddala 3'ju
Badala Jju 45
Baddalna tiTju
Badala Jju 45
Baddalu IjJju
Badala JjJ 45
Badr jju
Badara 'JSJ 44
Bada'a s-ju
Bada'a fjJ 44
Badal Jju
Badala Jju 45
Badan jx
Badana.... jju 45
Baduw jjb
Badaya .... 'JSJ 46
Bada'u Ijju
Bada'a Iju 44
Bad?' uju
Bada a e- ju 44
ji'(Ba-r)
Barra 'a )"^
Bari'a \$y 46
Jl, (Ba-sh) Index 1 -
The Qur'anic Words
ff (Ba-')
BasataJLU
Basiratunl^w^
Basata 1LU
51
Rasura '^> ■■■
53
Basatta Ik.,...
Rasata '\aJ>
51
J* (Ba-t)
Bastun jLyx
Batain jilk
Rasata kU
51
Ratana jkj ...
55
Bastatun It,....
Batirat o Jai
Rasata 'W..,'>
51
Ratara Ju ...
Batshan jlL
54
jtj (Ba-
sh)
Ratasha ...'jlu
55
Batshatun S*U.
Basharun j±j
Ratasha ... ^JJai
55
Rashara...^
w
Bashshir j£u
Batashtum ..r.t.tt.
Ratasha ... ^iJai
55
Rashara... jLi> • • • ....
w
Batala 3^
Ratala .....'. JU ...
Bashshartum .JjJL
55
Rashara... ^JL.
h'S
Bashsharu l^sJ
Batana jki
Ratana '^lu . . .
55
Rashara. ..^-iu
hX
Basharain &j&
£(Ba-')
Rashara. ..'Jll
52
Ba'th &ju
Bashir _^J
Ra'atha .... cJu' . . .
56
Rashara. ..'Jll
52
Ba'atha^uu
Ra'atha .... cJu' . . .
56
joj (Ba-s)
_,
Ba'athna L£*u
Basairu JL*>
Ra'atha .... cJu . . .
56
Rasura j^u
h:-i
Ba'udat ojbb
Basarun j***
Ra'uda jju
57
Rasura ^u
ftf
Ba'du juu
Basu rtu c>j^aj
Ra'uda jju
57
Rasura j^u
h:-!
Ba'idatojbu
Basalun Jl^
Ra'uda juu
57
Rasala jL^u
54
Basir j^
Ba'dz jiaxi
Ra'adza ... 'jaju
57
Rasura ^
53
53-B
6j(Ba-gh) Index 1 -The
Ba'IJ*
Ba'ala J*j 58
Ba'li^l*
Ba'ala*. J*j 58
Ba'udzatun l^tu
Ba'adza —Ja^i 57
Ba'ul JjjJ
Ba'ala ..*... J*j 58
Ba'idun jum
Ba'uda Ju 57
Ba'ir j**
Ba'ira yy 57
^ (Ba-gh)
BaghatcJL
Bagha ^*j 58
Ba qhdz a' *L«u
Baghadza jjk«j 58
Baqhtatan hx>
Baghata ... cJu 58
Baqhu Ju
Bagha [yu 58
Baflha^i.
Bagha ^*j 58
Baqhiyyan *Ju
Bagha Jiu 58
Baqhyan llju
Bagha ^Ju 58
& (Ba-q)
Baqarun ^
Baqara 'JL 59
Baqarat C)\jL
Baqara 'Ju 59
Qur'anic Words Jj(Ba-l)
BaqaratuntyL
Baqara 'Ju 59
Baqla J*
Baqla....*... Ji 60
Baqiya '<£
Baqiya .'... 'J& 60
Baqiyyatun Zl>
Baqiya '^Ju 60
cU (Ba-k)
Bakat cSS
Baka '.. ^ 62
Bakkata 2&
Bakkah .... i5L 61
JJ(Ba-l)
Bal &
Bal 3: 62
Balaqhun V%
Balagha... *L 63
Balaun 1%
Bala' '..*% 64
Balagha fJ^
Balagha... plj 63
Balagjia UJb
Balagha. ..'^j 63
Balaqhan? ( jjS^
Balagha... Q 63
Balaqhat cJiL
Balagha... IL 63
Balaqhta cJiL
Balagha... '^L 63
Balaqhna UXC
Balagha... jAj 63
54-B
& (Ba-n) Index 1 - The
Balaghtu cJsL
Balagha ... ^L' 63
Balaqhu \ji£
Balagha ...'Q 63
Ballaqhta cjJL
Balagha ... ^L' 63
Balligh j£
Balagha*... pXI 63
Baldan f jlL
Balada...'. jJu 62
Baldatun ajJL
Balada jJu 62
Balauna hjL
Bala' 1% 64
Bala S J±
Bala...*. "Jl 65
Baliya^X
Bala' ...'.'.... *% 64
Baliqhun^JL
Balagha...* ^ 63
M ( Ba - n )
Banau *LJ
Bana.....*... ^ 66
Banatun bUJ
Ibn j*J 65
Banan jUJ
Banna "& 65
Banu \jXj
Ibnun j^> 65
Banun jj^
Ibnun jJ 65
Bana|_^
Bana..! ^ 66
Qur'anic Words J> (Ba-y)
Ban? <jj
Ibnun jjI 65
Banaina L~J
Bana yj 66
Banin qCj
Ibnun jJ 65
Baniyya ^
Ibnun jJ 65
-fc(Ba-h)
Bahjatun %*+,
Bahaja ^ 66
Bahij £»£
Bahaja h^J 66
Bahimatun i**^
BahTmatun i*^j 67
^i(Ba-w)
Bawar jl^i
Bara '... jL 68
Bawwa'na Lsf^
Ba'a X 67
^ (Ba-y)
Bayanun '^Lj
Bana jLi 71
Bayt Cw
Bata...*. bL 68
Bayyata cl*
Bata *bL 68
Baydza ^
Badza ^L 69
Baydzun [^
Badza j?L 69
55-B
y (Bi-/) Index 1 - The
Bay'unLu
Ba'a...."'... ^L 70
Bayna £&
Bana. ."!.... jU 70
Bayyanna til
Bana jl' 70
Bayyanu \j£>
Bana jL' 70
Bayyinatun 2LL
Bana jU! 70
Bayyinatun oUl
Bana jU..! 70
Bayyinun jl
Bana jU 70
(Bi)y
o (Bi-/)
Bio
Ba v 40
Bi'r ^
Ba'ara j'U 41
Bi sa l j***>
Ba'isa ^j 41
Bihar jl*u
Bahara 'Jhj 42
Bidar jIju
Badara j'ju 44
Bid'an &ju
Bada'a pju 44
Birrun y
Barra ^ 47
Bisat J»Ly>
Qur'anic Words L> (Bu-/)
Basata 'W..,'> 51
Bismillah ill***.
Ism ~J 273
Bitanatun ilk,
Batana 'jLj 55
Bidza'atun %*^
Badza'a ... '£au 54
Bidz'un La,
Badza'a ... '£au 54
Bighal JLL
Baghala ... JJy 58
Biqha'un *LL
Bagha *JZ 58
Bikrun *J^
Bakara..'.. 'J^ 60
Bilad iX
Balada*..... jJu 62
Binaun *L
Bana '.. ^jj 66
Bintun iw
Ibnun jj| 65
Bay'un Lu
Ba'a '.. pi 70
Biya'un 1L
Ba'a '^l 70
Bidzun [lij,
Badza ' J?L 69
(Bu-) It
o(Bu-/)
Bukhlun 3^
Bakhila .... J^J 43
56-B
o (Bu-/)
Index 1 - The Qur'anic Words L " (Ta-')
Budun jju
Badana.... ^>ju
45
Bukratunt^j
Bakara 'j>^>
60
Bura'u Ujt
Bari'a ^'
46
Bukmun ISC
Bakima .... 1£
61
Burhan &[*#
Bariha »y
50
Bunayya "jJ
Ibnun jjl
65
Burhanan jbU^
Bariha »y
50
Bunyan jUJ
Bana ^jj
66
Burrizat oj£j
Baraza jy
48
Buhita £*£
Bahata c^
66
Burujun rjji
Barija gy
47
Buhtan jL^,
Bahata c4J
66
Bussat cZJ
Bassa ^_>
51
Burika i)jjj
Baraka 'S'J>
49
Bushra j^L
Bashara... ^2J
52
Burun^j
Bara jL
68
Bushran fg
Bashara. ..jiu
52
BuyutOjJ
Bata ol
68
Bushshira J£
Bashara... '^lu
Butun jjkj
Batana ^L'
52
55
(Ta-) b
b(Ta'-)
Bu'thira 'JjL
Ba'thara.' 'Jl*^
56
Ta'ba ob
Aba *^l
7
Bu'thirat o^
Ba'thara... ^Lu
56
Ta'ibatun tUS
Taba olS
77
Bu'dan Ijuu
Ba'uda jJu
57
Ta'ibuna ^Jt
Taba oli
77
Buqhiya .Ju
Bagha .....' ^
58
Ta'adhdhana $b
Adhina Si I
18
Buq'atun 2U&
Baqi'a *£>
Bukiyyan L&
Baka JZS
60
61
Ta'iasu IjJZ
Ya' isa 'jmL>'
Taba uL"
Taba L>\5
624
77
57-B
13 (Ta-') Index 1 - The
Taba LU
Taba olS 77
Tab'ina uyt.1;
Tabi'a «J 73
Tabi'un Ll;
Tabi'a «J 73
Tabut o^lS
Tabut ...'....cjjj\j 72
Ta'ti ob
Ata' J\ 8
Ta'tunna Jyb
Ata J\ 8
Ta'tunnan? ^£?b
Ata J\ 8
Ta'tuna -Jyt
Ata J\ 8
Ta'ti Jb
Ata J\ 8
Ta'tina qcb
Ata J\ ". 8
Ta'tu Ijjb
Ata J\ 8
Ta'tiyanna "jdb
Ata J\ " 8
Ta'thim ~$2
Athima.".. J\ 10
Ta'jura j>b
Ajara j>\ 11
Ta'khudhu i>b
AKhadha .iil 13
Ta' khkh ra Jh
A khkh ara .J-\ 14
Ta'khudhu na ^jj>b
Akhadha .. jil 13
Qur'anic Words ^ (Ta-b)
Taratan \jz
Tara jlS 78
Tariku [jSJS
Taraka .... 'S'j> 75
Tarik? ^JJs
Taraka 'S'J 75
Tarikun *SJZ
Taraka 'J'J 75
Ta'sa^b
Asiya ^J 23
Ta'sau \jJb
Asiya ^J 23
Ta'siruna fajJb
Asara >l 22
Ta'fika <ilib
Afaka ...'.... iUI 24
Ta'kulu ^b
Akala JJTI 24
Ta'kuluna {)J&
Akala JJI 24
Ta'manu ^*b
Amina ^1 33
Ta'murTna^j^b
Amara 'J*\ 30
Ta'muruna fayfe
Amara 'J»\ 30
Ta'wil Jjjtr
Awala Jjl 37
Ta'w? jjt
Awa l$j\ 38
Ji (Ta-b)
Tabab uL"
Tabba Lj 72
58-B
yi (Ta-b) Index 1 - The Qur'anic Words *J (Ta-b)
Tabaran IjLj
Tabara 'L
72
Tabaya'tum *^L"
Ba'a <&■■■' 70
Tabba Lj
Tabba' Lj 72
Tabbat Cu2
Tabba...*... Ls 72
42
Tabattal Jl;
Battala * [|1....
Tabtaqhuna jjJt^J
Bagha ^ ...
Tabta'is ^^-isJ
Ba'isa r*-Ij 41
58
Tabkhaluna o>^
Bakhila ....JjJ ..* 43
Tabkhasu Ij-aiwJ
Bakhasa [^iu 43
Tabdilun 5Ljl:
Badala 'JX> 45
Tabbarna \±Jz
Tabara '2 72
Tabarra'a )jZ
Bari'a \sa ..
Tabarrajna "^jZ
Barija ^j ..
Tabarruj £#
Barija ^' ..
Tabarra'na tt^p
Bari'a IsJ. ■■
Tabarra'u \J^p
Bari'a IsJ. ■■
Tabarruna ^J^p
Barra "y_ ....
46
47
47
46
46
47
j ^
Tabdhir ^iJ
Badhara...j'ij'
Tabassama
Basama...
Tabsut _
Basata 'h.„» .
Tabsutu 3aLj
Basata y.«)
Tabsiratun %j»aZ
Basura.
Tabtilu Ijlk;
Batala ''$*>■
Tab'un L?
Tabi'a «J ..
Tabi'a *J
Tabi'a «J ..
Tabi'u \j*Z
Tabi'a *J..
Tabqhi W
Bagha ^Ju .
Tabghi .JLJ
Bagha ^ .
Tabqhu l^iJ
Bagha ^ .
Tabqhuna ^*J
Bagha ^yu .
Tabkuna i^p
Baka J&.
Tabid IjJLj
Bala'
»X
46
52
51
51
53
55
73
73
73
59
58
58
58
61
64
Tabluqha tip
Balagha... '\L 63
Tabluqhu Up
Balagha... ^L' 63
59-B
(Ta-t)
Index 1 - The Qur'anic Words
(Ta-t)
Tabluqhuna l^jtLj
Balagha ... tL
.... 63
Tattabi'ni j*Jb
Tabi'a u
73
Tabnuna foiZ
Bana |^ii
66
Tattabi'ua l^xi;
Tabi'a *J
73
Tabu 'a *jZ
Ba'a *...fL'
.... 67
Tattabi'ni ^xi;
Tabi'a «i
73
Tabura 'jjZ
Bara jL
.... 68
Tattabi 'una jjjt-ib
Tabi'a *-J'
73
Tabhatu c*+Z
Bahata c^J
Tabawwa'a \*jZ
Ba'a Tl'
.... 66
Tattakhidhu i»Jb
Akhadha.. i>l
13
.... 67
Tattakhidhu na &&&
Akhadha.. i>l
13
Tabawwa'u Ij^J
Ba'a «i' !
.... 67
Tatadhakkaruna OjJ'Is
Dhakara... Xi
1R9
Tabayyana '£z
Bana jL'
.... 70
Tatafakkaru \jJZJlZ
Fakara ^So
43?
Tabayyanat cJLp
Bana jL'
.... 70
Tatafakkaruna CuJ&2
Fakara ^So
43?
Tabayyanu ly-w
Bana jL'
.... 70
Tatajafa |y L*js
Jafa ll>
99
Tabid u -uJ
Bada jL
.... 69
Tatakabbara ^3w
Kabura ^2"
476
TabT'un Lw
Tabi'a «J
.... 73
Tatalaqqa JtLc
Laqiya ^
516
Tabvadzdzu J^J
Badza ^L
.... 69
Tatamannauna qJLs
Mana ,_,£«'
543
(Ta-t)
Tatamara Jj+£
Mara ^
531
Tatabaddalu \J±*Z
Badala Jju
.... 45
Tatanazzalu Jj^
Nazala J^
559
Tattabi' «Js
-r u-i C' ' t
Tabi a ^u
.... 73
Tataqallabu ylii;
Qalaba Cii
464
Tattabi'ani ^Ui;
Tabi'a «J
.... 73
Tatawaffa J*j£
Wafa J>j
615
60-B
cj (Ta-th) Index 1 - The
Tatawallau jJji;
Waliya Jj 621
Tatba'u gZ
Tabi'a «J 73
Tatbib u«m
Tabba'....*... Lj 72
Tatbiran I^C
Tabara 'J£ 72
Tatluna &£z
Tala %" 76
Tata ma ^jl-JS
Mara ^^ 531
Tatra j£
Watara J/ 600
Taraktu cSj
Taraka 'S'J 75
Tattaqu \j£s
Waqa ^J, 618
Tattaquna j_^b
Waqa ^Jj 618
Tatuba Ljz
Taba oIj 77
Tatubani ^LySf
Taba *_>L; 77
iiS (Ta-th)
Tathqafanna "jJuZ;
Thaqifa .... 'Juu 82
Tathrib ^Jz
Tharaba ... >->J 82
^(Ta-j)
Tajalla JUi
Jalla .'... ;> 100
Qur'anic Words *5 (Ta-j)
Taj'alu 'JjJ-
Ja'ala 'fc> 98
Taj'aluna 'j°J^
Ja'ala Jj* 98
Taj'aru Ij/latf
Ja'ra jl> 89
Taj'aruna OjyM
Ja'ra jl> 89
Tajassasu j*L£
Jassa lf+> 98
Tajhalun 0J4?
Jahila j^> 107
Tajida jJ-
Wajada.... JL>/ 601
Taj id u l/j^2
Wajada .... j*/ 601
Taj id u jb£
Wajada .... j*/ 601
Tajiduna OjJ^
Wajada ....J*/ 601
Tajr? j^
Jara jj^> 96
Tajriyani $1*2
Jara ^J> 96
Tajtanibuna G~£^
Janaba .... 'J^> 103
Taju'a^jft
Ja'a jA> 109
Tajudanna "^jJi
Wajada .... jiy 601
Tajz? ^>
Jazaya ^3* 9 7
61-B
p (Ta-h) Index 1 - The
£ (Ta-h)
Tahbata 3&J-
HabataJ4> 112
Tahbisuna '&*»*£
Habasa.... ^4>' 112
Taht c*2
Taht c*J 74
Tahdharuna ijjJbu
Hadhira....jJ»...' 116
Taharru \°Jj*Z
Hara jj>' 121
Tahrirun j»j£
Harra "> 118
Tahris ^jy
Harasa....',^^ 118
Tah ruth una \fi^u
Haratha ... 'cJj> 117
Tahzan &*£
Hazana.... "j'j> 121
Tahzan? /Jj»u
Hazana.... o3> 12 1
Tahzanu f^j*u
Hazana.... oj> 121
Tahzan una ''oy^
Hazana.... 'j'j> 121
Tahassasu I^L*J
Hassa ^-> 123
Tahsabanna Ou-*J
Hasiba yJ-> 122
Tahsabu \ yrM *z
Hasiba. ...*L r i 122
Tahsibuna Oj~-*^
Hasiba >_~L> 122
Tahsuduna ojjl**J
Hasada.... X-> 123
Qur'anic Words ^ (Ta-h)
Tahassunun J~a*£
Hasana .... '^> 1 26
Taha dzdz una OjI^»j
Ha dzdz a.. ^a> 128
Tahkumu 1&>J
Hakama... 1£> 131
Tahkumu (y&**5
Hakama... 1£> 131
Tahkumu na "^j^C
Hakama... 1£> 131
Tahullu 3*5
Halla > 133
Tahillu 3*5
Halla...'... ^i 133
Tahillatun 2L»
Halla fc 133
Tah mil J**5
Hamala'....^ 136
Tahmilu 3-^
Hamala..'. j^> 136
Tahmiluna ^jL^c
Hamala.... '£> 136
Tahnath &iȣ
Hanitha....iu> 138
Tahussuna '^jL^C
Hassa ^-i 123
Tahwilun %j*5
Hala Jl> 142
Tahidu ju»J
Hada .....'.. jl> 143
Tahiyyatun 51»J
Hayya ^> 144
Tahyauna Cxtt^
Hayya ^> 144
62-B
ju (Ta-kh) Index 1 -
The Qur'anic Words JC (Ta-d)
Takhuttu "L£
kh) Khatta 1> 158
Ta khdz a'na ,>fciifltf
1 67 Khadza'a . £^> 157
Takhaf Jut
167 Khafa Cil> 167
Takhfif oLtd£
167 Khaffa Lii 159
Takhfa ^,4*2
169 Khafiya.... 'J& 159
Takhluduna Ojaiitf
156 Khalada... oli 160
Takhluqu jJktf
162 Khalaqa... jl> 163
Takhallat ciitf
156 Khala "5l> 165
Takhwif i_Ly£
152 Khafa L>1> 167
Takhawwuf d£a2
151 Khafa oli- 167
Takhunu \yjfi
153 Khana jl> 169
Takhayyaruna Oj^litf
155 Khara jl> ..." 170
154 jtf(Ta-d)
Tadaraka djljd
154 Daraka dJji 177
Tadayantum *iiJjC
154 Dana jb." 185
Tadr? jjj;
154 Dara ^ji 177
Tadruna bjj£
158 Dara ^ji 177
63-B
g (Ta
Takhafa lilitf
Khafa CiL>
Takhafanna jiljS
Khafa ol>
Takhaf i JU2
Khafa til>
Takhanuna ^ylje
Khana 'j[>
Takhasumu **?U£
Khasama . *la>
Takhtlalifuna ^sjfi
Khalafa .... Lil>
Takhtasimuna - oy ^a^
Khasama . lld>
Takhriqa jy»u
Kharaqa... [£>
Takhrusun '&J££
Kharasa...^>
Takhsir _
Khasira ....
Takhsha S J&
Khashiya '^> ■ ■ ■
Takhsha'a £%£
Khasha'a . *~L> . . .
Takhshau IjJLis
Khashiya . ^-i> . . .
Takhshau jJLSs
Khashiya . ^-i> . . .
Takhshauna ,x>^
Khashiya -^> ■■■
Takhtafu dh£
Khatifa Cila> ...
JS (Ta-dh) index 1
Tadrusuna {£t~>j£
Darasa 'jSJs
Tad'u I^j&jCT
Da'a U'i
Tad'una &£
Da'a U'i
Tad'una I^cjG
Da'a Ic'i
Tadda'una ^*jG
Da'a U'i
Tadalla S J£
Dala T:
Tadmir jjuajG
Damara ... yo
Taduru j/jC
Dara jl'i
Jtf(Ta
Tadhbahu IjmJ?
Dhabaha ' *j"j
Tadhbahu na 'oj»uJZ
Dhabaha.. 'p'i
Ta dhdh a kh irun tej-'JZ
Dhakhara.j>i
Tad ha r /Jff
Wadhara.. jjj
Tadhara jjtf
Wadhara.. jTj
Tadharu jjtf
Wadhara.. j'ij
Tadhru jjjt
Dhara' Ij'i
Tadharu lj/jtf
Wadhara.. jjj
- The Qur'anic Words ) (Ta-r)
Tadharuna^'jtf
176 Wadhara. .jV, 605
Tadharu nna "£ti
178 Wadhara. .jV, 605
Tadhakkara JTjtf
1 78 Dhakara ...^h 189
Tadhakkaruna {>jj>£
178 Dhakara... /'i 189
Tadhkir ^j;
178 Dhakara... /'i 189
Tadhkiratun »j$j;
181 Dhakara... 'ji 189
Tadhkuru J&
181 Dhakara... J'l 189
Tadhlilan 5UJ:
184 Dhalla 3i 191
... Tadhhabu *-*&
— ' Dhahaba..yii 192
, D ^ Tadhhabu L*£
187 it— , rT
Dhahaba..yjbi 192
Tadhhabuna j^jbi;
Dhahaba-.yii! 192
Tadhhalu J*Jt
Dhahala...>'i 193
Tadhudani ^li/jt
Dhada ali 194
605 J (Ta-r)
Tara'a ^jj
605 Ra'a J\j 196
Tara'at C^\j
188 Ra'a J\j 196
Taradzau J&\j
605 Radziya ... ^j 213
64-B
y
(Ta-r)
Index 1 - The Qur'anic Words
y
(Ta-r)
Taradzin je\j
Radziya ... \?fj
Taraq? ^Ilp
Raqiya 'j>^
Tarabbastum ~~aSjl
Rabasa.... '^auj
Tarabbasu lj-a/y
Rabasa.... ^aT,
Tarabbasu na oj^I?
Rabasa.... ^aTj
Tartabu \jfcj
Raba L>lj
Tartilan %Jh
Ratala 3-u
Tartuddu \°Jj3J
Radda jj
Tarithu Ij-y
Waritha...r Oj/
Tarjufu cii/
Rajafa Ci>j
Tarjumuni QjZj:
Rajama....*>j
Tarjuni ^
Raja' L>j .
Tarhamu^
Rahima.... l»j
Ta radda ^a^
Radiya ^jj
Tarda ^'i^
Radiya ^ij
Tarzuqu jijp
Razaqa.... ^jj
213
219
199
199
199
227
201
207
606
203
204
204
205
208
208
209
Tardzaytum *a^>Ji
Radziya -^j 213
Tarkanu *J>J
Rakana....^T,
213
213
213
213
Tardza ^isy
Radziya ... '^'j
Tardza ,Ji>J
Radziya ... \_ffj
Tardza u ^aji
Radziya... ^j
Tardzauna &£*j:
Radziya ... ^»j
Tarqhabuna 'oj^j
Raghiba ... >_~cj 215
Tarfa'u \j*ij
Rafa'a jij 217
Tarqa JtJ
Raqiya 'j>^ 219
Tarqub *-dy
Raqaba .... yij 218
Taraka '<£J
Taraka 'J'J 75
Tarakna "^J
Taraka 'S'J
Tarakna b£j
Taraka 'S'J
Taraktu cSj
Taraka 'S'J
Taraku \j^j
Taraka 'J'J
Tarkabuna "ojfj
Rakiba LT,
Tarkabunna &£jt
Rakiba LT,
Tarkanu \j£j
Rakana.... 'J>j
75
75
75
75
220
. 220
222
222
65-B
•) (Ta-z) Index 1 - The
Tarkudzu Sj^Zj
Rakadza.. 'j&j 221
Tarm? ^J
Rama.. '..... ^»j 223
Tarhaqu jip
Rahiqa j*j 224
Tara Jj
Ra'a J\j 196
Tarayinna "&j
Ra'a jlj 196
j5(Ta-z)
Tazalu 'JljS
Zala 3lj 240
Tazawaru jjlj?
Zara jlj 238
Tazid a^
Zada ilj 238
Tazdadu alajS
Zada ilj 238
TazdarT ^ajS
Zara ^ 231
Taziru ^
Wazara....jjj 607
Tazra'una bjtj£
Zara'a ^,j 230
Taz'umuna (i>»*J-
Za'ama .... lij 231
Tazakka |^Sj;,
Zaka Jj 233
Tazillu 3j5
Zalla 3j 234
Tazallu IjJj:
Zala Jlj 240
Qur'anic Words jj (Ta-s)
Tazhaqa jijj
Zahaqa .... j*j 237
Tazawwadu l/ajj?
Zada ilj 238
Tazid una bj\p
Zada ilj 238
Tazula 3jj-
Zala Jlj 238
Tazula XsjS
Zala Jlj 238
^ (Ta-s)
Tasa'aluna jJJLJ
Sa'ala 3L, 242
Tas'alu *JLJ
Sa'ala jL 242
Tas'aluna jjJLl*J
Sa'ala jL 242
Tas'amu Ij1l*J
Sa'ima Ill- 243
Tasbih ny^nJ
Sabaha .... k^Ii 244
Tasbiqu j~«j
Sabaqa ...: jl! 246
Tasubbu lj--J
Sabba '.JU 243
Tastabina &£*£
Bana jL 70
Tastafti cjc^Z
Fatiya ^iS 417
Tastaftiyani ^Liii-J
Fatiya ^ 417
Tastaqhfir JjclJ
Ghafara . yd.' 405
66-B
jj (Ta-s) Index 1 - The
Tastaqhfi ru n a ojJuaJ
Ghafara.... J*& 405
Tastaqhithuna ^j£jJllJ
Ghatha .... oLi .....'... 411
Tastahzi'una jj*ytLJ
Haza'a «3* 590
Tastajibuna 'jj.^lJ
Jaba ol>\* 108
Tasta'jil Jju^J
'Ajila *. J^c 360
Tasta'jilu IjjU^LJ
'Ajila jkc 360
Tasta'jiluna j^^JU^u-"
'Ajila J^c* 360
Tastakbiruna ^j^Ss+J
Kabura JS ...*. 477
Tastakhiffuna jjI^-J
Khaffa Li> 159
Tasta'khiruna ^jji-ti-J
A khkh ara . >l 14
Tastakhrijuna &ip«£yj
Kharaja.... g^> 150
Tastakthir J&l*Z
Kathara....^ 479
Tastami'una (^yu^-i
Sami'a k*~, . .'. 270
Tastaqdimuna j^»jui-J
Qadama .. ^ jJ 446
Tastaqsimu \y»JaJ*
Qasama... 1U 454
Tastardzi'una jjjc^i«J
Radza'a'. «i>j 213
Tastardzi'u Ijji^l-J
Radza'a ...£>'j 213
Qur'anic Words ^ (Ta-s)
Tastatiruna "ojjz^Z
Satara jL> 248
Tastati'u fcjLi-i
la'a ..gLL 345
Tastati'u Ijjukui
la'a £U> 345
Tastatiuna (ki-ki-i
la'a ^li' 345
Tastawu Ij^LyJ
Sawiya .... ^1* 280
Tasti' *kr.,.i
la'a £_U> 345
Tasjuda ji*-J
Sajada jta*!/ 248
Tashara jk*J
Sahara j>iJ 250
Taskharu jk+*2
Sakhira . . J*J 252
Tasrahuna dj>^
Saraha ^1* 255
Tasrihun pj-J
Saraha ^1 255
Tas'a (^u-J
Sa'a ^^lu,' 259
Tasfikuna &£juZ
Safaka dL 260
Tasqi <J»~J
Saqa JL 262
Tasqutu Jai.,J
Saqata Jail 261
Taskunu jj^Lj
Sakana....^SL, 264
Tasliman LJlJ
Salima X 267
67-B
JZ (Ta-sh) Index 1 - The
Tasma'u *^J
Sami'a x^ 270
Tasma'una ^il-J
Sami'a x^ 270
Tasma'unna ^u..:
Sami'a '^ 270
Tasmiyatun S.>.»7
Sama LL,'. 272
Tasnim **i-j
Sanima ....»** 274
Tasu'^jlu
Sa'a «L 275
Tasurru Jjj
Sarra JL 255
Taswaddu "bjJZ
Sada jL 276
Tasawwaru Ijy^-i
Sara jL, 277
Tasiru 'jffJZ
Sara... ..'.... jL 281
JS (Ta-sh)
Tashabaha <ul£?
Shabaha..id 283
Tashabahat c+AJ£
Shabaha ZZ 283
Tasha'u *L£J
Sha'a ;ii 302
Tasha'una ij»L2S
Sha'a ^li 302
Tashawurun jjl£?
Shara jli 301
Tashtah? <AZS3
Shaha [+i, 300
Qur'anic Words ^ (Ta-s)
Tashtak? J^"
Shaka ' LS^2i 297
Tashtru \Jjl2S
Shara ^ 289
Tashkhasu ^ak£>
Shakhasa ^^2 284
Tashrabuna Csjir^
Shariba.... O^i 285
Tashriku \J>j2Z
Sharika.... iip 288
Tashrikuna bJ>j£Z
Sharika.... dip 288
Tash'uruna ~ox>*£2
Sha'ara.... >2 291
Tashqa S JL2Z
Shaqiya... 'J& 296
Tashkuru \j$J£
Shakara... '£1 296
Tashkuruna &±$J£
Shakara... 'J& 296
Tashhad jljJ£
Shahida... J^S 399
Tashhadu S+2Z
Shahida... j^2 299
Tashhaduna ojH^
Shahida... 'xfi 399
Tashi'u gJ£
Sha'a ' gli 303
j^(Ta-s)
Tasbiru "j~<£
Sabara ^> 305
Tasbiru na Cijjt^
Sabara 'JZ& 305
68-B
jau (Ta-dz) Index 1 - The
Tasbiru \Jj~aZ
Sabara '^La 305
Tasadda ^x*au
Sada ^Jl^ 312
Tasaddaq Jala:
Sadaqa.... j'ju^ 310
Tasaddaqa jjuaS
Sadaqa.... j'ju^ 310
Tasaddaqu IjIjl^
Sadaqa.... j'ju^ 310
Tasuddu l^ju^au
Sadda Jl^ 308
Tasdiqun JjJUu
Sadaqa.... J'ju^ 310
Tasdiyatun LjusS
Sada i/ju» 312
Tasrif uuj~oj
Sarafa o^ 314
Tastaluna ^JL^£
Sala Jl^ 320
Tasifu ci-af
Wasafa '. uil^j 610
Tasfahu \J*L£
Safaha ^ 316
Tasifu na ^Laf
Wasafa.... U^j 610
Tasilu J»-a7'
Wasal ....'.. j-^j 610
Tasla |jLa;
Sala J~? 321
Tasliyatu tJL£
Sala J~? 320
Tasna'una -^Jc^
Sana'a ££* 322
Qur'anic Words -Li (Ta-t)
Tasumu \y>J~£>
Sama f U 325
Tasiru *jtfA
Sara....'... Jl* 326
j£ (Ta-dz)
Ta dzh a s ^u£
Dzahiya...^^^ 328
Ta dzh akuna -^Jk*^
Dzahika ... dU^ 327
Tadzarra'u Iji^aJ
Dzara'a .... p^<» 330
Tadzarru'anjj^a;
Dzara'a .... p^k> 330
Tadzribu l>^i£
Dzaraba... ^^ 328
Tadzurru Ij^iaJ
Dzarra ^ 329
Tadzurru na 'ojjiai
Dzarra "^ 329
Tadz'au *^Z
Wadza'a ..i^j 611
Tadza'u Ija^u
Wadza'a .. jij 611
Tadz'una ~oj*^
Wadza'a .. '^>'j 611
Tadzillu 3^
Dzalla ....'.. [p. 333
JaS (Ta-t)
Tatawala Jjlk;
Jala JLU 347
Tatrud °sj£
Tarada j^U 337
69-B
iii (T-z) Index 1 - The
Tatlu'u ilk
lala'a jJii 341
Tatma'una j^juL;
Tami'a «-J? 343
Tatqhau J&Z
Tagha |>1> 339
Tathiran f^k;
lahara ^fe 344
Tatahharna oJ$£
lahara ^i 344
Tatlu'u yL:
lala'a jli 341
Tattali'u gk
lala'a £H> 341
Tatma'una jjJuk;
Tami'a «-J? 343
Tatahharna 0.4k;
lahara ^fe 344
Tata'u Jk
Wati'a \J*3 612
Tata'u Ijjk?
Wati'a i^/ 612
Tatawwa'a p^kr
Ta'a ^U» 345
Tatayyarna bjlk;
Tara jli 349
tf (T-z)
Tazahara ^*lk;
Zahara . . j^fe 353
Tazaharuna Oj^lkr
Zahara _^J» 353
Tazlim Uk;
Zalama' .... jUfe 351
Qur'anic Words ^(Ta-')
Tazlim u \jj^
Zalama ....life 351
Tazlimuna 'oj^eu
Zalama ....life 351
Tazma'u ^J*
Zami'a Ufe 352
Tazunnu ^j
Zanna ^fe 352
Tazunnuna j^k
Zanna "Jb 352
£ ( Ta -'>
Ta'ala'JU
'Ala 1c 385
Ta'alain crJLu
'Ala I'iU 385
Ta'alau jJLu
'Ala 1c 385
Ta'arafu (yjLiu
'Arafa o>' 367
Ta'asartum j^Lu
'Asura jJc' 372
Ta'awanu tyjLu
'Ana jU 395
Ta'budu IjjuJ
'Abada jui 355
Ta'bathuna iyi^u
Abitha c~i* 354
Ta'buduna jj'ju*:
'Abada jl* 355
Ta'buruna ds^u
'Abara '£. 356
Ta'tadhiru IjjJIjm
'Adhara.... jJLc 364
70-B
gj (Ta-') Index 1 -The
Ta'tadu \jXJ6
'Ada lai 362
Ta'thauj^u
'Atha LU 358
Ta'jal Jmu
'Ajila .'. jj-_e 360
Ta'jala Jmu
'Ajila ....*.... 3^i 360
Ta'jjala JktJ
'Ajila '... J^£ 360
Ta'jabytMu
'Ajiba y^c 358
Ta'jabina ctumu
'Ajiba L^i 358
Ta'jabuna < x»^ 1 ^
'Ajiba CJ± 358
Ta'du juu
'Ada lai 362
Ta'du Ijjl«:
'Ada Ijii 362
Ta'tadduna ^/jjju
'Adda Jii 361
Ta'uddu Ijjuj
'Adda Jii 361
Ta'udduna jjj-C
'Adda jlc 361
Ta'dil Jjuu
'Adala J-lc 362
Ta'dilu \°JjjC
'Adala J-ic 362
Ta'rifu Jyu
'Arafa o>' 367
Ta'rifuna djiyu
'Arafa o>' 367
Qur'anic Words «5 (Ta-')
Ta'ruju r/u
'Arajan ^^c' 365
Ta'zimu lj-«>u
'Azama.... r j£' 372
Ta'san \Lju
Ta'isa |j-jo 76
Ta'ata [>Lu
'Ata Ike 378
Ta'izuna j JA*;
Wa'aza.... Ji-cj 613
Ta'affuf JljjC
'Affa ,-ic 379
Ta'fu l>*?
'Afa Li£ 379
Ta'lam JLu
'Alama JLc 383
Ta'lama ILu
'Alama JLc 383
Ta'lamu I^JLu
'Alama JLc 383
Ta'lamunna jILj
'Alama JLc 383
Ta'lau J*
'Ala U£ 385
Ta'lunna ^Lu'
'Ala Ue 385
Ta'ma <_£**?
'Amiya J+s. 389
Ta'maluna j J-jC
'Amila J**' 388
Ta'malu J*jtf ,
'Amila J— c' 388
Ta'uduna ^jAy^
'Ada iU 392
71-B
£j (Ta-gh) Index 1 - The Qur'anic Words u& (Ta-f)
Ta'udunna jijjC
'Ada iU
.... 392
Ji (Ta-f)
Ta'ulu )Jjju
'Ala JU
.... 395
Tafakhur >U5
Fakhara... JkI
419
Ta'iya^Ju'
Wa'a. ...'... Js.j
.... 614
Tafawut <z>j\ju
Fata oii ....
436
t- 6
(Ta-gh)
Taftaruna &J&
Fariya ^J ....
425
Taqhabun ^Uu
Ghabana.. £**
.... 399
Tafta'u J2fc
Fati'a j&
415
Taqhtasilu IjLJJtf
Ghasala J-..c
.... 402
Taftin? ( jsju
Fatana oG
416
Taqhrubu uyu
Gharaba .. o^c
.... 400
Tafathun *£&
Tafatha .... oju
76
Taqhsha Jim
Ghashiya . < Jli.
.... 403
Tafjura J*i;'
Fajara _^i
418
Taqhashsha Jim
Ghashiya . Jli.
.... 403
Tafarraqa ,fju
Faraqa J^s
423
Taqhfir Jju
Ghafara'.. ^ic'
.... 405
Tafarraqu \jS"ju
Faraqa jy
423
Taqhfiru Ij^AJu
Ghafara ...js.'
.... 405
Tafrah rju
Fariha ^j
420
Taqhfuluna jjli*;
Ghafala.... JIc
.... 405
Tafrahu \j>Ju
Fariha ^i
420
Taqhlibuna ojkm
Ghalaba.-.^Ii
.... 406
Tafridzu \j£>ju
Faradz Jo^ ....
422
Taqhlu I^Uu
Ghala ***
.... 409
Tafriqan \3uju
Faraqa 'j'J
423
Taqhna JJu
Ghaniya...^
410
Tafassahu \jaCJu
Fasaha .... kU
426
Taqhayyazan Ual*;
Ghaza J»L£
.... 413
Tafsiran \ Jtr Ju
Fasara ^U ....
427
Taqhidzu JaJC
Ghadza.... L ^l2
.... 413
Tafsuquna jjLJu
Fasaqa .... j_J
427
72-B
&
(Ta-q)
Index 1 - The Qur'anic Words
<y
(Ta-q)
Tafshala^liC
Fashila .... J-lS
... 428
TaqatunSLC
Waqa ^Jj
.... 618
Tafshalu IjJUi;
Fashila .... J_ii
... 428
Taqasamu lj— \Ju
Qasama ..1U
.... 454
Tafsilan %»aju
Fasala j-^S
... 428
Taqbalu \JL&
Qabila JJ
.... 440
Tafdzahuni - 0j >2aJu>
Fadzaha ^al
429
Taqabbal Jl£
Qabila J^s
440
Tafdzilan *i^a£
Fadzala ... J-aS
... 429
Taqabbala JlE
Qabila jJj
.... 440
Taf'al Jitf
Fa'ala JjJ
... 431
Taqtilan %s£
Qatala JJJ
.... 442
Taf'alu \Jmu
Fa'ala JjJ
... 431
Taqtulu ljk£
Qatala JjJ
.... 442
Taf'aluna jjiii:
Fa'ala JjJ
... 431
Taqtuluna jjJu£
Qatala Jii
.... 442
Tafirruna ^jfyS
Farra "J
... 421
Taqdiru ljjju£
Qadara ....jjJ
.... 444
Tafaqqada Jmu
Faqada .... jJJ
... 431
Taqaddama ."j£
Qadama ...jj
.... 446
Tafqahuna j^i^
Faqiha lal
... 432
Taqarra ^25
Qarra ^S
.... 450
Tafqiduna jjjii;
Faqada.... jt!3
... 431
Taqraba LJSS
Qariba ^>'j
.... 449
Tafakkahuna q>$£jS
Fakiha *5o
... 433
Taqrabu \^JS
Qariba <->J
.... 449
Tafuru jyi?
Fara jli
... 436
Taqrabu ni ^yjfc
Qariba ^J
.... 449
Taffdzu ^2*1?
Fadza Ja\i
... 437
Taqridzu Joyu
Qaradza .. 'jaj
....451
Taqi $
Waqa' ^
(Ta-q)
... 618
Taqsha'irru y&Z
Qash'ara.. J>2J
Taqsuru \jjuaZ
455
73-B
g (Ta-q) Index 1 - The Qur'anic Words uis (Ta-k)
Qasara .... '_^ 456
Taqsus uaoSI
Qassa ^al 456
Taqdz? ^gJaSf
Qadza ....' J^aS' 457
Taqatta'a «L^
Qata'a iis 459
Taqatt'at cJL&
Qata'a jLJ 459
Taqatta'a *L£
Qata'a £JaS 459
Taqatta'u IjaL^
Qata'a iLs 459
Taqta'una jjjJai:
Qata'a ^kl 459
Taqa'u *£
Waqa'a.... *Jj 617
Taq'ud ju£
Qa'ada oil 462
Taq'uda ju2;'
Qa'ada oil 462
Taq'adu r>
Qa'ada oil 462
Taqfu Jut
Qafa LaJ .
Taqul Jif
Qala J Is .
463
469
Taqalluba *_!£'
Qalaba Lis 464
Taqum ^
Qama .Is 471
Taqnatu Ijktf?
Qanata ....iH 467
Taqhar^fHS
Qahara .... ^J 468
TaqulaJ^:'
Qala JLS 469
Taqulanna "JiJZ
Qala JLS 469
Taqulu Jj£' ,
Qala Jli.
Taqulu \Jjju ,
Qala JLS.
Taqumu .JE
Taqumu )y>jZ
Qama .Is
Taqumu .jZ
Qama »ts
Taquma JjZ
i -.
Taqwa ^jZ
Waqa <yj .
Taqwimun j^jl?
Qama .1i ..
Taqi^D
Waqa ^j .
fi
Taqiyyann Cz
Waqa ^j .
Takun tit'
Kana jli"
Taku *Sf
469
469
Taquluna oJj%
Qala JLS 469
Taqawwala J^E
Qala JLi
469
Qama .IS 471
471
471
Qama ^Is 471
619
471
618
619
& (Ta-k)
500
74-B
Ji(Ta-l) Index 1 - The Qur'anic Words Ji(Ta-l)
Kana jli" ...
Takadu il&r
Kada air...
Takathurun jjt&
Kathara.... 'il" ..
Takbiran l^*^;
Kabura j£ ..
Taktubu \j~Z5
Kataba i^S
500
499
479
476
478
Taktumu Ij-lSo
Katama....^ 479
Taktumu na ,>•!&
Katama.... !k 479
Takdhibun <n&i
Kadhaba..J'iT 481
Takdhibuna &*&:
Kadhaba.. \JSS ....
Takrahu IjAj&f
Karaha *J
Taksibu «_wiJ
Kasaba ...'. >_~-J
Taksibuna qj~£z
Kasaba.... Lis...
Takfur^iSi
Kafara 'JS ....
Takfuru \jj&
Kafara 'JS ....
Takfuru na 'ojjfc
Kafara ']& ...
Takfuru ni o^y^
Kafara ^ ....
Takallamu J&
Kalama .... JS* ...
481
484
485
485
489
489
489
489
495
Takliman LJ& ,
Kalama..."^ 495
Taknizuna i^ySz
Kanaza...
Takuna ,x>&
Kana jli"
Takuna b^J
Kana jli"
497
500
500
Takuna nna "&£z
Kana 'j\S 500
Takunu \£z
Kana jLS" 500
Takunu \j>^2
Kana jlT 500
Takunu na CjA>^
Kana jlT 500
JJ(Ta-l)
Talaq J*fc
Laqiya* ^U 516
Talabbathu iJc
Labitha ....cJ 507
Tala dhdh u "itf
La dhdh a .. "JJ 510
Talazza ^glafc
Laziya JiJ 511
Talfahu «i£f
Lafaha ^U 513
Talfita cJk*
Lafata ...'... ciJ 513
Talaqqa JUt
Laqiya ^H 516
75-B
J (Ta-m) Index 1 - The Qur'anic Words J (Ta-m)
Talaqqaunaj^it
Laqiya ^iJ 516
Talqafu
Laqifa util 515
Talqau jSif
Laqiya 'jd 516
Talla '£
Talla 3j 76
Talmizu Ij^Jt
Lamaza ... >J 518
Talahha l^J;
Laha l$j' 519
Talwu Ij^Jt
Lawa jji 522
Talautu OjJc
Tala "ib 76
Talumu \J>jt
Lama IV 521
Talwu na^j^Jt
Lawa ^J 522
Tala Jt
Tala "fc 76
Talinu C$
Lana
Taliyat oUl*
Tala "As
Taliyat cJt
Tala.
■fc
TamamunlU
Tamma
523
76
76
r '(Ta-m)
r
77
Tamarau j^U
Mara ^'y> .
Tamathil J^tf
Mathala ... jio .
Tamutci
Mata oL.
JLo
Tamurru^
Marra "y>'
Tamurruna ^JJ.
Marra "j»
Tamshuna &££
Masha J-^> ■
531
525
545
. 77
Tarn mat cJc
Tamma .... "J,
Tamatta'a *sl
Mata'a ^i* 524
Tamatta'u ljj&
Mata'a *£•' 524
Tamatta'una jj*;!
Mata'a «£•' 524
Tamtarunna 5j22
Mara j^ .
Tamtaruna^jJS
Mara jy> .
Tama thth ala JiLc
Mathala ... ,_LS .
Tamuddanna 5"ju
Madda
....531
....531
.... 525
.... 528
.... 530
.... 530
Tarn rah una 'o^'j*
Mariha jy> 529
Tamassu Jj*i
Massa ^~»
Tamsh? ^£i
Masha ..
.534
. 535
. 535
76-B
J (Ta-m) Index 1 - The
Tamiliku iUi
Malaka ....'ilL' 540
Tamlik(<Ux
Malaka .... ill/ 540
Tamlikuna Cu^J
Malaka ....iUu'.' 540
Tamma jj
Tamma .... "J 77
Tamunnu jjc
Manna &» 543
Tamuna &
Mana 'J^' 543
Tamanna liu
Mana 'JJ 543
Tamannau Jl
Mana 'JJ 543
Tamunnu \J2
Manna "&> 543
Tamannauna ^J2
Mana 'JJ 543
Tamna'u *2e
Mana'a ....iio' 542
Tarn nun $£
Manna' .... "&> 543
Tamuru Jy,
Mara jU 546
Tamuta CtjH
Mata oU 545
Tamutuna &yj<t
Mata oL. 545
Tamutunna ^Jyc
Mata oL. 545
Tamida juc
Mada :U 548
Qur'anic Words & (Ta-n)
TamilUjii
Mala ........JL.' 548
Ch (Ta-n)
Tanabazu \jy\z
Nabaza....^ 551
Tanadi aLS
Nada ^ib 556
Tanadau jilc
Nada j,'*b 556
Tanajau ^>L?
Naja Lxj' 554
Tanajaitum *i-»te
Naja Lxj' 554
Tanalu Jl£
Nala Jb 584
Tanalu IjJb:
Nala Jb 584
Tanasaruna 'ox^Az
Nasara J^' 565
Tanawush jSjlS
Nasha 'J,h 583
Tanaz'atun *icjLS
Naza'a p_p' 558
Tanaza'u l^jte
Naza'a V£. 558
Tanabbi'u jie
Naba'a L5 549
Tanbadhu IjJLs
Nabadha.. XS 551
Tanbutu c^Z
Nabata c~i 550
Tantahi ^itf
Nana '. J$ 580
77-B
cs
(Ta-n)
Index 1 - The Qur'anic Words & (Ta-n)
580
Tantahu l^p:
Naha J#
Tantashiruna 'o/j£z£
Nashara...^i5 563
Tantasiran ^l^-ai^
Nasara J^oj ., 565
555
Tanhituna 'oj&£
Nahata .
Tanazzalat cSy:
Nazala '$$..
Tanazzalu Jj2
Nazala S'y ■■
Tanzilun J^
Nazala 'Jjj ,.
Tanzilan %y$
Nazala '$..
559
559
Tanzi'u ?y5
Naza'a...'fy
Tansa J*j2
559
558
562
Tanfukhu hjcS
Nafakha ...jtSS ..
Tanfada jub;
Nafida jutf .
Tanfudhu IjJLtJ
Nafadha ... "jii5 ..
559 Nafasa ^-lj'
Tanfa'u *Jb5
Nafa'a «.
Nasiya
Tansau
Nasiya ^—j' 562
Tansau na jj~£
Nasiya J~S 562
Tanshaqqu j£jS
Shaqqa.... j2 295
Tansuru \jj^
Nasara jLaj' 565
Tantiqun jjikc
Nataqa jj£ 567
Tanzur J*^
Nazara ^ 568
Tanzuruna &jjk£
Nazara 'Jiu 568 Naha .
571
571
571
Tanfudhuna &Jj£
Nafadha ... jLSS 571
Tanfiru \jj£
Nafara ')£>
Tanfiruna ^jcS
Nafara ^15
Tanaffasa jJ&r
571
571
572
573
Tanqalibu f^i2^
Qalaba LJJ 464
Tanqimu Jtf
Naqama... 115 576
Tanqimuna jjliJ
Naqama... 115,., 576
Tanqusu ^ai£
Naqasa .... ^^15 575
Tanqusu IjLsis
Naqasa .... u^15 575
Tanqudzu l^ais
Naqadza .. jc& 575
Tankilan "5L&;
Nakala ..... ;j£5 578
Tankisuna -^J^z
Nakasa ....^&> '. 578
Tanha Jtf
Jf
580
78-B
4 (Ta-h)
Index 1 - The Qur'anic Words
'(Ta-w )
Tanhar J+£
Nahara 'Jf 580
Tanhauna &rf£
Naha J# 580
Tanu'u js
Na'a «b .
Tannur jji?
Tannur jjb
Taniya Ls
Wana.
581
77
ty-s
622
4-* (Ta-h)
Tahtadi^ai^J
Hada. ..".... ^'ji 588
Tahtazzu "yLf
Hazza j* 590
Tahjuruna fa/ftf
Hajara ^ki
586
Tahdi^ji^J
Hada jjii 588
Tahdu Ijjl^J
Hada /a* 588
Tahluka dUt£ ,
Halaka dU* 592
Tahinu I^J
Wahana... jkj 623
Tahw? (Cjtf
Hawa ...'.... Jj* 597
Tahwa Jj£
Hawa Jj*' 597
/(Ta-w)
Tawa'adtum ^js.\J
Wa'ada .... oi/ 613
Tawa'adu IjjlcIj:
Wa'ada.... Jiij ..
Tawasau ,
Wasa J^j
Tawarat Oj\jS
Wara jjj-...
Tawbun XJy
Taba olS ....
Tawjal J>y
Wajala J>j ....
Taw rat oljjS
Tawrat c
Tawajjaha *>jJ
Wajaha ....*>j ....
Tawaddu ijS
Wadd jj ....
Ta wadd una gjdjS
Wadd jj
Tawuzzu jjy5
L*
Azza jl
613
611
607
. 77
. 602
.. 79
. 602
.604
.604
. 21
611
615
615
Tawsiyatan l&ejt
Wasa J«9j
Tawaf f at dji
Wafa ^Jj
Tawaf fan? ^js
Wafa ,J>j
Tawaffa J*y
Wafa J'j 615
fi
Tawfiqan \i£jf
Wafiqa jt/ 614
Tawaf fai tan i ,*£**>?
Wafa Jj... 615
Tawakkal JJTy
Wakala ....J5"j 620
79-B
j> (Ta-y) Index 1 - The
Tawakkalna Ul^p
Wakala. ...JjTj 620
Tawakkaltu cJ^y
Wakala.... JTj 620
TawakkalO l^jj
Wakala.... Jij 620
Tawalla Q^;
Waliya Jj 621
Tawalla Jiy
Waliya Jj 621
Tawallaitum *iJy
Waliya j/. 621
Tawallau JJy
Waliya Jj 621
Tawwab ofy
Taba olS 78
Tawwabin c&fjj
Taba Z>\$ 78
J (Ta-y)
TayammumO Ij-ljJ
Yumma....^ 627
Tayassara JL#
Yasara -J 626
(Ti-) p
0(Ti-/)
Tibyanan bL*
Bana jL 71
Tijarat ?jl^
Tajara ^*j 74
Tilawatun ?/&
Tala Vi; 77
Qur'anic Word£ ;lo (Tu-')
Tilka dLt
Tilka dUa 76
Tilkum JU;
Tilka... dUa 76
Tilkuma L&C
Tilka dUa 76
Tis'ata LuJ
Tasa'a &U 75
Tis'atun i*~J
Tasa'a *Ui 75
Tis'un LyJ
Tasa'a &U 75
Tis'Ona jjj«-J
Tasa'a kU 75
Tin t>G
Tin ay 80
(Tu-) b
j;«1o(Tu-')
Tu'akhidh iiTj:
Akhadha..ii-I 13
to to >j:
Ata J\ 8
Tu'tOna ^yy
Ata J\ 8
Tu'ti^f
Ata J\ 8
Tu'tau C>y
Ata J\ 8
Tu'addO IjaJ:
Ada' ls>\ 18
Tu'dhO Ijip
Adha jjl 19
80-B
kJ (Tu-b) Index 1 - The
Tu'fikuna,^^?
Afaka iUI 24
Tu'kid juTj:
Wakada...^ 619
Tu'qinuna &>££
Yaqina Jsu 627
Tu'mar^j;
Amara 'y>\ 30
Tu'maruna Oj^jf
Amara 'y>\ 30
Tu'minanna ^i«jf
Amina ^1 33
Tu'minu l^ujf
Amina ^1 33
Tu'minuna Cj^J-
Amina ^1 33
sJ (Tu-b)
Tubashiru jjilz
Bashara...j2u 52
Tub Li
Taba CjLj 77
Tubtu cJ
Taba oIj 77
Tubtum *ii
Taba olS 77
Tubda jJ
Badawa ... jju 45
Tubdi igjJ
Badawa ... jju 45
Tubdu Ijju;
Badawa ... jJu 45
Tubduna 5j-tJ
Badawa ... jju 45
Qur'anic Words cj (Tu-th)
Tuba dhdh ir JjJ
Badhara...j'Ju' 46
Tubsala "jl^u
Basala J-J 51
Tubashshiru "JzJ
Bashara... '£> 52
Tubashshiruna OjlA*
Bashara... ^2J 52
Tubtiluna 'oJ^4
Batala '$Z 55
Tub'athii &*J
Ba'atha .... cJu 56
Tub'athuna 'bjZ*?
Ba'atha .... iJu 56
Tub'athunna ^i«J
Ba'atha .... £ju 56
Tubba' g
Tabi'a *J 73
Tubla *JJ
Bala' ...*..... «% 64
Tublawunna OjJLj
Bala' ."iL .* 64
Tubqi^L?
Baqiya ^ 60
Tubawwi'u ^J
Ba'a «L' ! 67
c£ (Tu-t)
Tutla jLd
Tala X' 76
Tutrakuna hj£j$
Taraka iJy 75
£4 (Tu-th)
81-B
gj (Tu-j) Index 1 - The
Tuthiru^?
Ihara ...'... jtt 88
e? (Tu-j)
Tujadilu 3^Uf
Jadala Ja> 94
Tujadilu I^JiL>J
Jadala Ja> 94
Tujadiluna jjJil*i
Jadala Ja> 94
Tujrimuna hy>j*£
Jarama .... "»J> 96
Tujza tfjy
Jazaya ^3* 9 7
Tujzauna SjJ»"
Jazaya ^3* § 7
C? (Tu-il)
Tuhajjuna ^r^J
Hajja "... n> 113
Tuhibbuna "oj^
Habba "J> 111
Tuhaddithu i» j*u
Hadatha ... o'a> 115
Tuhaddithuna ^yJb«f
Hadatha... £u> 115
Tuharrik J^»«f
Haruka dJ^> 119
Tuharrimu fe&
Harama ... »^> 120
Tuharrimuna 'iyyA^u
Harama ... "»J> 120
Tuh_baruna Cuj^d
Habara .... Jt >* 112
Qur'anic Words ju (Tu-kh)
Tuhissu 0t*u
Hassa ^-i 123
Tuhsinu l>~-*J
Hasuna .... ^L> 124
Tuhsharuna Ojj^»«i
Hashara...^ 124
Tuhsina ^
Hasana ...' '^*> 1 26
Tuhsinuna^^
Hasana .... i >I> 1 26
Tuhsu f^*a#J
Hasa ^^> 127
Tuhsu ^
Hasa ^^> 127
Tuhillu \°J*£
Halla > 133
Tuhammil Jl*«f
Hamala.... jl> 136
Tuhy? ^»«f
Hayya ^> 144
Tuhitu Ja-»J
Hata.. ..."... 0»L> 141
g} (Tu-kh)
Tukhafit cits*
Khafata...' cJi 158
Tukhalitu l^yuJ
Khalata ....3aii 161
Tukhatib s-A>\£
Khataba.'.. U^ 157
Tukhbita c+f£
Khabata...'c^. 146
Tukhrajun {xj>jid
Kharaja .... g^> 150
82-B
JC (Tu-d)
Index 1 - The Qur'anic Words
j>
(Tu-r)
Tukhriju \j>^
Kharaja.... ^S> ....
Tukhriju ^w
Kharaja.... ^> ....
Tukhriju na &>>Jȣ
Kharaja.... ^> ....
Tukhzi ^
Khaziya... ^^> ...
Tukhzina tjid
Khaziya ... '^ . . .
Tukhzini .J^j
Khaziya ... '^j> ....
Tukhzu ljj»«f
Khaziya ... ^^>
Tukhzu ni £jj»«i
Khaziya ... '^y* ....
Tukhsiru Ijj—itf
Khasira ....'^J- ....
Tukhf? ^
Khafiya ■■■■ (jr 4> ■ ■■■
Tukhfu \Juf-
Khafiya .... '^J^-....
Tukhf una &fi£
Khafiya .... '^....
Tukhlifu CiUtf
Khalafa ...'.'>J&> ....
150
150
150
152
152
152
152
152
153
159
159
159
162
Tudriku ^jd
Daraka 'S'Js 177
Tud'u \j&d
Da'a U'i 178
Tud'a^jf
Da'a Ui 178
Tud'una '^j$
Da'a U:
178
Tudlu Qjtf
Dala "Vi 181
JC (Tu-dh)
Tudhillu Jjf
Dhalla 3i 191
/(Tu-r)
Turab
Ol^
Tariba i_y
74
Turawidu ajly
Rada ilj 225
Turja'u *>p
Raja'a ...... «£ 202
Turja'una hy^y
Raja'a .
£?->
Turji^
Raja'
kj
Turhamuna
jtf" (Tu-d) Rahima .
^j ....
202
204
205
Tudammiru y>£
Damara ... 'J»s . .
181
Tudhinu ^ajC
Dahana..'. jin 183
Tudiruna Cijjt^
Dara "/i 184
Turadduna ^sj
Radda V, 207
Turdtni fe&J
Radiya..'..^ij 208
Turzaqani $\2jJ
Razaqa ....'Sjj 209
83-B
•} (Tu-z) Index 1 - The
Turdhi'u *^>J
Radza'a...^/, 212
Turfa'a %iji
Rafa'a "^j 217
Turhibuna &j*kj
Rahiba yij 223
Turhiq £*J
Rahiqa.'.. j*j 224
Tur 'c£/
Rail J\j 196
Turihuna ^-J!
Raha ££ 225
jf(Tu-z)
Tuzigh b£
Zagha gjj 240
Tuzakk? *>jf
Zaka J j 233
Tuzakku IjSj;
Zaka J j 233
&£ (Tu-s)
Tus'alu JJLi
Sa'ala jL 242
Tus'alunna ^JLJ
Sa'ala JL, 242
Tusallimu IjlLLJ
Salima X 268
Tusaqit JaiLJ
Saqata -kL 261
Tusabbihu p*Lz
Sabaha....7tl_ 244
Tusabbihu \j**Lz
Sabaha .... n^L 244
Qur'anic Words jij (Tu-sh)
Tusabbihu na l ^pulJ
Sabaha .... k2L< 244
Tusharuna ^^J
Sahara j*!/ 250
Tusirruna Oj^lJ
Sarra jL 255
Tusrifu lyj-J
Sarafa tJ^ 256
Tusqa Jl*Z
Saqa JL 262
Tusqita Jaxjf
Saqata....' M~, 261
Tuskan ,^-J
Sakana.... ^ 264
Tuslimuna jj-U-J
Salima X*'. 267
Tusmi'u *pj
Sami'a '^ 270
Tusmi' b>w
Sami'a '^ 27
Tusamma ( J^2
Sama X 272
Tusawwa J^L5
Sawiya j^ 280
Tusimuna iX**a— -
Sama 1L» ' 279
jjj (Tu-sh)
Tushaqquna^
Shaqqa.... j2 288
Tushriktilj^f
Sharika.... dJ/i 288
Tushrika iilyii
Sharika.... dJ/i 288
84-B
jJ (Tu-s) Index 1 - The
Tushrikuna ^^
Sharika.... iJp 289
Tushtit UU.f*
Shatta 3i2 290
Tushaqqaqu jJ&J
Shaqqa.... j2 295
Tushmit °C*» **
Shamita...'c«2 298
u^ (Tu-s)
Tusahib yo-Lai
Sahiba .'...'. y^ 307
Tusib ywai
Saba'..'. L>L* 323
Tusbihu n^af
Sabaha....*^ 304
Tusbiha n^
Sabaha .... '£*> 304
Tusbihu Ijk^J
Sabaha .... *^ 304
Tusbihu na j^v-af
Sabaha .... k^ 304
Tusaddiquna jjtl<a;
Sadaqa .... j'ju^ 310
Tusrafuna Cij^j^
Sarafa o^ 314
Tusa"ir JtLau
Sa'ira....'. j^ 315
Tus'aduna jjju-af
Saida jul^> 315
Tusalli ^jLai
Sala "iU 320
Tuslihu \JkLs5
Salaha *&> 318
Qur'anic Words k~ (Tu-z)
Tusna'a o~aS
Sana'a ^. 322
Tusuna Cij^J
Wasa ^j' 611
Tusibanna "&~fZ
Saba CC 323
TuSlbU l*--a5
Saba.....'. v >U> 323
Tusiba L*«a5
Saba..'....'., yU 323
Tusibu Ijlwaf
Saba ....!. 'yU 323
^(Tu-dz)
Tudzarra ^jau
Dzarra ^ 329
laf(Tu-t)
Tutahhiru j^Iai
Tahara ^3? 344
Tuti' M
la'a ^LU 345
Tut'imuna j^Uk;
Ja'ima »*£ 338
Tuti'u \j*J*
la'a ..'.. £_LU 345
^ (Tu-z)
Tuzlamu JUaf
Zalama ....life 351
Tuzlamu na UJUai
Zalama ....life 351
Tuzahuruna jj^Uai
Zahara Jft 353
85-B
J(Tu-') Index 1 -The
Qur'anic Words jf (Tu-q)
Tufadu IjiU:
Fada ^jJ 419
Tufattahu ?l£
Fataha^b 415
Tuftanuna ,'oj^
Fatana o*i 416
Tufajjira J*j$
Fajara >*i 418
Tufsidu IjjiyJi
Fasada XJ 426
Tuflihu \j*}j$
Falaha gdi 433
Tuflihu na 'oj^ju
Falaha ^JiS 433
Tufanniduni jjj&5
Fanida jul 435
Tufidzuna 'pJiaJu
Fadza^li ' 438
«S* (Tu-q)
Tuqatilu JJt£r
Qatala jJJ 442
Tuqatilu IjJbUf
Qatala J3 442
Tuqatilu na j^JuU;
Qatala JjJ 442
Tuqbala J^
Qabila....!. JJ 440
Tuqbbal Jlsf
Qabila ....*. JJ 440
Tuqubbila Jl2f
Qabila JJ 440
Tuqaddimu \jaS£
Qadama ^jJ 446
86-B
Tuzhiruna jj^taf
Zahara J& 353
Tu'jibLduu
'Ajiba '
Tu'jibu l*uu
'Ajiba ..*.
': £
Tu'aduna 'ojJ^
Wa'ada....'jLtji'.
Tu'a dhdh ibu o
'Adhuba ... cjIc . . .
Tu'radzuna 'oj^j*
'Aradza .... Jajc.....
Tu'azziru ljj>»u
'Azar jy.'
Tu'izzu "yu
'Azza y.
e(Tu-')
358
358
613
363
366
370
371
Tu'allimani jju:
'Alama ^s. 383
Tu'allimuna jjJLJ
'Alama Jl 383
gi(Tu-qh)
.&
401
Tughriqa $Ju
Ghariqa —3J. ....
Tuqhlabuna j^JJu
Ghalaba... yil 407
Tuqhmidzu lj-i
.<s
Ghamadza... Jo^s.
Tughniya { jj&
Ghaniya...^ ....
409
410
j5(Tu-f)
ds (Tu-k) index 1 - The
Tuqarribuo^2?*
Qariba >Jj 449
Tuqridzu \ju»Ju
Qaradza .. 'jaj>' 451
Tuqsimu \y*~3u
Qasama .. l^S 454
Tuqsitu \j U.„rf
Qasata .... UU 454
Tuqallabu J$ju
Qalaba yJJ 464
Tuqlabuna jjJU;
Qalaba lil 464
Tuqiduna jjoSy
Waqada... Jifj 617
Tuqimu l>»~H/
Qama ft 471
dlf (Tu-k)
Tukabbiru Ij^I^i
Kabura ^ 476
Tuktabu yi5c
Kataba.!... '^3 478
Tuka dhdh ibani oLj&i
Kadhaba ' J£ . . .'. 481
Tukrihu lj*j£5,
Karaha »'J 484
Tukrihu »j5w
Karaha...:. «/ 484
Tukrimuna Lȣ5
Karama.... ft 483
Tukallafu d&Z
Kalifa <jif 494
Tukallima J^i
Kalama .... ^ 495
Qur'anic Words f (Tu-m)
Tukallimuni ^jj&z
Kalama.... ft 495
Tukinnu j£j
Kanna "$S 498
Tukmilu^-^
Kamala ' J-J" 496
Tukwa^^&f"
Kawa ^J 502
jf(Tu-l)
Tulqa^jAJt''
Laqiya 'jd 516
Tulqiya 'jitf
Laqiya ^ 516
Tulqu Ijitf
Laqiya ^ 516
Tulquna &£ti
Laqiya [£ 516
Tulhi «0i
Laha LgJ 519
Tulhi^I?
Laha..r.....l$J 519
^(Tu-m)
TumarijU
Mara ...'..... JJa 531
Tumaruna^jjU
Mara ^y. 531
Tumsiku lj5L*J
Masaka.... iL-/ 534
Tumsuna foLJ
Masa ^-^ 535
Tumna^jL/
Mana J^' 543
87-B
J (Tu-n) Index 1 - The
Tumnuna jjic
Mana ^L>' 543
Tumiyyizu jl<
Maza jLo 548
^(Tu-n)
Tunabbi'una j_£j
Naba'a U ...* 549
Tunabbi'unna "^5
Naba'a U ...*. 549
Tunbitu IjJLs'
Nabata.....c~5 550
Tunbitu CwJ
Nabata....: c>2 550
Tundhir jJlj"
Nadhara .. JjS 557
Tunazzila 33^
Nazala £5 559
Tunji ^d
Naja..'. L>u' 554
Tunsaruna CijJ^
Nasara jLaj' 565
Tunziruni ^jja^
Nazara "Jaj 568
Tunqidhu j&?
Naqadha.. J15 575
Tunkihu \jaSjz'
Nakaha....?tSo 577
Tunfiqu Ijlid
Nafaqa j!i' 573
Tunfiquna j_4*^
Nafaqa jib' 573
Qur'anic Words J (Tu-w)
Tunhauna j_^£
Naha J$j 580
^(Tu-h)
Tuhajiru U/jl$i
Hajara >*.* 586
Tuhajiru j>lf
Hajara ^ii 586
Tuhajjad jtk£
Hajada jlma 585
TuhliktiU^
Halaka dii 592
j5 (Tu-w)
TObO l^yJ
Taba olS 77
Tuthiruna Ojj-j-
Aththa ol 10
Turath^ly
Waritha.... Oj/ 606
Tuwaswisu Q^jtJy
Waswasa . ^S~»j 609
Tu'aduna ^j^J
Wa'ada.... ji,' 613
Tuwaffa ^jf
Wafa ^j 615
Tuwaf fauna ^jf
Wafa ^j 615
Tuwaqqiru \jjj
Waqara.... Jj 617
Tuliju gJjf
Walaja gJj 620
88-B
15 (Tha-') index 1 - The Qur'anic Word^ (Jha-m)
Tuwallu \Jy Thaiiajan t»l»J
Waliya ^Jj 621 Ihajja ^5
81
(Tha) O
i(Iha-r)
Thara jj
Tharia U $ ...
82
b (Iha-')
Thabitc«l5
jJ(Iha-q)
Thabata ... c-2 . .
80
Thaqalan £)&
Thabitun Cwlf
Thaqula.... jii
83
Thabata ... 'c~h
80
Thaqiftum *ii2j
Thalithatun isJli*
Thaqifa <JH5 . . .
82
Thalatha .. cl5
83
Thaqifu fjiSj
Thalithun SJI5
Thaqifa .... utii
82
Thalatha .. ci5
83
Ihaqil JJff
Thaminun ^*l$
Thaqula ... Ji5
83
Thamana. ,vJ ...
86
ThaqulatcJlE*
IhanT ^15
Thaqula ... Ji5
83
Thana ^ ...
87
Jf(Tha-l)
Thaqib i_*Sl5
Thaqaba .. LJ5 .
82
Ihalathatun Sftti
Thalatha .. cii
Thalathunao^
83
Js (Jha-b)
Thalatha .. £15 . . .
83
Thabbit Cw
Thalathina o&5
Thabata ...iJ
80
Thalatha ..ci5 ....
83
Thabbatna L&
Thabata ... c~5 . .
80
f (Iha-m)
Thabbitu \°J%
Thamanin ^
Thabata ... c~5 . .
80
Thamana . j-J
86
Thabbata Ja-J
Thamanan lij
Thabata ...il5
81
Thamana . jj>
Thamanin ucLS
86
^(Iha-j)
Thamana . &J
86
89-B
J (Tha-w) Index 1 - The
Thamaniya^jiU
Thamana . ^15 86
Thamaniyah IjLJ
Thamana . ^J 86
Thamarat ol^
Thamara 'JJ 84
Thamaratun *j*5
Thamara ..'JJ 84
Ihamarun^
Thamara .. 'JJ 84
Ihamma^
Thamma .. 15 84
Thamud ij*$
Thamud ... jj-3 84
j5 (Tha-w)
Thawab olj-
J_haba. .'.... 013 88
Thawiyan lyf
Thawa <jj 89
^(Tha-y)
Thayyibat c^S
Jhayyab .. Jli 89
(Thi) p
£ (Thi-)
Ihiqal JU?
Ihaqula... ji5 83
Thiyabun olJ
Jhaba '. Ob 88
(Thu)O
Qur'anic Words y (Thu-w)
vi (TJui-b)
Thubatoli
Thabaya .. ^ 81
Thubur Jr 3
Thabira ....'jJ 81
Thubuto^j
Thabata ... c~5 80
£(Ihu-')
Ihu'ban ^Ltf
Tha'aba.... Lju 82
J^(Ihu-l)
Ihulathun b^i
Ihalatha .. cJ5 83
Jhullatun tt
Ihalla 3j 84
Ihuluth^
Ihalatha .. cii 83
Ihulutha Utf
Ihalatha .. 015 83
Ihuluthai ^
Ihalatha .. 015 83
Ihuluthan ^tstf
Ihalatha ..015 83
(iOhu-m)
Thumma jii
Thamma ..15 84
Thumun ^
Thamana .^15 86
jJ (Thu-w)
90-B
*l>(Ja-') Index 1 - The Qur'anic Words a>(Ja-d)
Thuwwibapjj
Thaba L>\2
Jahilun jjJi*l>
88 Ja hi| a 'Sj> 107
(Ja-) £
Jahilun 3*L>
Jahila j^r 107
Jawaza IjjU
Jaza.
■31*
Ja'a *U
Ja'a
Ja'at oL>
Ja'a *l>.
*l>(Ja-')
110
110
Jawaza jjU
Jaza.
>.
Ja'ir J\>
Jara
■>
Ja'irun^L>
Jara
Ja'u lj*L>
Ja'a *l».
109
109
110
Jabu IjjI>
Jaba *..*....ol> 108
Janibun LjU
Janaba ..'.. yi> 102
Jahada ju»U
Jahada .... j^> 105
Jahid juU
Jahada ....j^* 105
Jahada lo*L>
Jahada — .J^f> 105
Jahidu ljjiftl>
Jahada ....'m> 105
Jahilin <jrd*l>
Jahila". . j^> 107
Jahiliyyatun tJUl>
Jahila 3^> ...' 107
109
109
Jawazna bjjl>
Jaza 5l>* 109
-> (Ja-b)
90
Jabbar jtl»
Jabara ^I>
Jabbarin &j£>
Jabara ^I> 90
Jabal J->
Jabala*.!...-34> 91
Jabin cru>
Jabaha ....'£>
92
£» (Ja-th)
Jathimin qujt>
Jathama ■- *i> 92
Jathiyatun 2LJU
Jatha \k> '. 92
Jahadu lja*>
Jahada ok>
Jahim *&>>
Jahama l*t>
c?
» (Ja-h )
93
93
S> (Ja-d)
91-B
i> (Ja-dh) Index 1 - The
JadilJaU
Jadala Ja> 94
Jadalta cJaU
Jadala Ja> 94
Jadaltum *JaL>
Jadala Ja> 94
Jadalu l^)il>
Jadala Jo> 94
Jaddun jt>
Jadda '.. o> 93
Jadalun 3-»>
Jadala Jji> 94
Jadidun juj>
Jadda "I> 93
i> (Ja-dh)
Jadhwatun !ji>
Jadha i> 95
j> (Ja-r)
Jarun jU
Jara !...jl> 109
Jariyatun »Ljl>
Jara Jj^> 96
Jariyatun ljU
Jara ij^ 96
Jaradun il^
Jarada i^> 95
Jarahtum **>j>
Jaraha ^J> 95
Jarama »j>
Jarama .... '.'J> 96
Jaraina ^^
Jara ^J> 96
Qur'anic Words «>■ (Ja-' )
J» (Ja-z)
JazinjU
Jazaya '^y> 96
Jaza'un *lj>
Jazaya ^)> § 7
Jazi'na Lcj>
Jazi'a fj> 97
Jazu'an lijj>
Jazi'a s^> 97
Jaza jj»
Jazaya ^3* 9 7
Jazayna "Lj>
Jazaya ^j* 9 7
Jazaytu c«j>
Jazaya ',Jy> 97
o-> (Ja-s)
Jasu \J*\>
Jasa '..^L> 109
Jasad jl->
Jasida j— > 98
C>(Ja-')
Jai'lun 3^l>
Ja'ala jJii 98
Ja'iluna 0jlcl>
Ja'ala '^> 98
Ja'ala 3^>
Ja'ala....'...^ 98
Ja'ala ***»
Ja'ala jj»i 98
Ja'alna Ui*>
Ja'ala ''$*> 98
Ja'altu cJl*>
Ja'ala ''^> 98
92-B
J> (Ja-1) Index 1 - The
Ja'altum *Ax>
Ja'ala jii 98
Ja'alu fjj>>
Ja'ala '^> 98
Ji(Ja-l)
Jala' *%*
Jala....! %; 101
Jala'an 1%>
Jala !u> 101
Jalabib yw'iU
Jalaba yl> 99
Jalal J^U
Jalla '.... 3^ 100
Jaldatan iA>
Jalada Iti 100
Jalla JU
Jalla...! 3^ 100
Jalut cjJ\>
Jala !.JL> 110
£ (Ja-m)
Jamidatun IjuU
Jamada ' -u> 101
Jami'u l»l>
Jama'a £*> 101
Jamalun 3l£
Jamala J->> 102
Jamman t£
Jamma .... li> 102
Jam'un^
Jama'a £*> 101
Jama'a **■>
Jama'a £*> 101
Qur'anic Words j> (Ja-n)
Jam'an jl*2:
Jama'a £*> 101
Jama'na U*?
Jama'a £*> 101
Jama'u lyȣ
Jama'a *-*> 101
Jamalun *j£
Jamala J^> 102
Jamilun 3-2!
Jamala J^> 102
c* (Ja-n)
Janahun ^U>
Janaha .... ki> 103
Janahayn <jj>U>
Janaha ....*i> 103
Janna ^>
Janna ^> 104
Janabun lu>
Janaba .... li> 102
Jannatayn <jrul>
Janna ^ 104
Jannatan jLu>
Janna ^> 104
Jannatun tl>
Janna ^> 104
Jannatun »H>
Janna $> 104
Janahu l^>
Janaha .... «I> 103
Janafan &>
Janafa Cii> 104
Janiyun &>
93-B
4> (Ja-h) Index 1 - The Qur'anic Words
(Ji-b)
Jana.
<_HT
1 05 Jaww^>
Jaww "j>
110
108
4>(Ja-h) Jawabun
Jahada *l> Jaba......... ol>
Jahada Jl$> 105 Jawf <Jj>
JahalatcJl*/ Ma *" JL ? 11 °
Jahila j^> 107
Jahazjl**. ^>(Ja-y)
Jahaza 'y$> 107 Jaib «_«>
,„ U j Iir , «. ' Jaba ^_>l> 110
Jahdun ji$> - -
Jahada jl$> 105
Jahara 'J£
Jahara ^> 107
Jahran 1^>
Jahara ^> 107
Jahratan !^> Jrn g lii>
Jahara S*» 107 ja , a ' ^
Jahrun>>. ji'tacJ*
Jahara ^* 107 ja , a - ^ 11Q
Jahhaza j+> j i'ti &£>
Jahaza ^ 107 Ja'a..'. ,l> 110
Jahannam fe Jrtu ^
Jahama ... j^> . .107 jg a ' ^ 11Q
Jahul J^>
(Ji-/)£
Ji'tum ."*«-
Jawab <_»lj>
Jaba ^_>l>
108
Ji'a
C*?
:» (Ji-')
.... 110
110
Ji'tumu \jj>£>
^(Ja-w) Ja , a ^ 110
Ja'a *l> 110
Jawar Jj>
Jara '... jj. 96 V? ( Ji ' b )
Jawarihrjlj*. Jibal JL»
Jaraha *£> 95 Jabala '£> 91
94-B
£» (Ji-th) Index 1 - The Qur'anic Words (Ju-/) ><£
Jibalan5t>
Jabala
JiSITI|*M>>
91 Jasuma....
Jibahuhum
Jabaha
Jibt c
Jibt
92
90
90
Jifan jU>
Jafana $!>.
Jimalatun iJl?
91 Jamala 3*?
Jibril J^j*
JibrTI Jj^>
Jibillan 5C>
Jabala J4>
Jibillatun 5L»
Jabala ^ 91
Jinn &>
A> (Ji-th) Janna ^>
Jithiyyan Zl> Jinnatun &
98
«_*>■( J i-f)
99
C»(Ji-m)
102
0>(J'-n)
1 04
Jatha
Li>
92
JL» (Ji-d)
Janna
J>-
104
4> (Ji-h)
Jidar^ljb- Jihadun il$>
Jadara'.... j'jii 93 Jahada'. jl£ 105
Jidalun ^\j>
Jadala Jo>.
Jiharun jLf>
94 Jahara '^> 1 07
Jid
Jada
ii> in ^ v y/
Jiyad iL>
j> (Ji- dh) Jada jl>
108
Jidh'un pi>
Jadha'a.... &a>
Jizyatun lj>
Jazaya 'Jy>
. ... 94
(Ji-z)
. ... 97
(JU-) £
Jubbi y>
j*> (Ji-s) Jabba iL>
Judadun *jji»
Jadda i>
»<£(Ju-/)
89
93
95-B
>i£ (Ju-7) Index 1 - The
Judurjji
Jadara j'a> 93
Judhadhan UDi
Jadhdha... *i> 94
Judhu'an Uji>
Jadha'a.... e.a> 97
Ju rutin <_i^>
Jarafa ....... o^> 96
Juruh rjyi.
Jaraha ^J> 95
Juruzan ljj>
Jaraza j>T 95
Juz'an tj>
Jaza'a «j> 9 7
Juila^
Ja'ala '..'.... 3^ 98
Jufa'an *ti>
Jafa'a .' U> 99
Juludan lijl>
Jalada jii 100
Jumi'a *£
Jama'a £*> 101
Jumlatun £L>
Jamala J-*> 101
Jumu'atun Lt£
Jama'a £*> 103
Junahun j-U>
Janaha ....'*%> 103
Jundun tu>
Jannada .. -u> 103
Junnatun 2u>
Janna j> 104
Junub y^>
Janaba ...*Lii 102
Qur'anic Words l> (Ha-)
JunubunLS
Janaba..'... *vi> 102
Junudun i_^>
Jannada... jii> 103
Juhdun ji$>
Jahada jl$> 105
JO' fj>
Ja*a.' \\> 109
Judi tjsj>
Jada *.... al> 108
(Ha-) c
£ (Ha-)
Hajja rl>
Hajja tl> 113
Hajajtum *i*>l>
Hajja ...£>' 113
Hajatun a>1>
Haja .'..jrl> 140
Hajizin ji)>U
Hajaza ....*3^> 113
Hajizan lj>U
Hajaza ...*.3^> 115
Hajju j»U
Hajja * "&> 114
Hadda sl>
Hadda j* 116
Hadhiruna iisjit*
Hadliira ji> 116
Haraba oJL-
Haraba'.... L/J> 117
Hasidun jul>
Hasada....'-C*> 123
Hasha jSU
Hasha 'J,[> 141
96-B
li (Ha-) Index 1 - The
Hashirina ^<-U
Hashara...^ 124
Ha si bun lw?l>
Hasaba.!.. y^> 125
Hadzirin &ju>\>
Hadzara...^a> 127
Hadzirun ^?l>
Hadzara ... 'j^> 1 27
Haffina utiU
Haffa ..."... li> 129
Hafiratun %J\>
Hafara 'Jl> 129
Hafizatun oUa»U
Hafiza :k»i 129
Hafizin qJaiU
Hafiza .."... 3ii> 129
Hafizun jjiail>
Hafiza 3ii> 129
Hafizu l>il>
Hafiza 3ii> 129
Hafizun %i\>
Hafiza ' . . Jii> 1 29
Hakim in qu5"l>
Hakama...(^o- 131
Haqqatun jUT>
Haqqa j> 131
Hala JU
Hala Jl> 142
Haqa ^l>
Haqa jl> 144
Hamin .U
Hama 'jr 138
Hamidun jjjul>
Hamida.... Jl*> 135
Hamilat cJ%X>
Qur'anic Words j> (Ha-d)
Hamala ....'$*> 136
HamilinaqJul>
Hamala.~.J^> 136
Hamiyatun 2L«l>
Hama 'Jr 138
v* (Ma-b)
Habbaba «_<->
Habba....!.*Lo- 111
Habbatun SI>
Habba *L» 111
Habbun "<J>
Habba..!... Li 111
Habita CL>
Habata.'...-Lu> 112
Habitat cAa*>
Habata....'-k^ 112
Hablun 3->
Habala..*... j^> 112
CJ> (Ha-t)
Hatman lli>
Hatama.... li> 113
Hatta ^»
Hatta ^i> 113
£i (Ha-th)
Hat hit ha n lLl>
Haththa.... Li 113
gi (Ha-j)
Hajar J«.
Hajara ^ii 114
Hajja "p*
Hajja k> 113
Jb- (Ha-d)
97-B
j> (Ha-dh) index 1 - The Qur'anic Words j-^ (Ha-s)
Hadaiq j;Iji>
Hadaqa.... |jja> 116
Hadabun L>j>
Hadiba u> 115
Haddith £.jb.
Hadatha ..'. £u> 115
Hadithun ibujb-
Hadatha. ..o'ji> 115
Hadithan &jb-
Hadatha. ..o'ji> 115
Hadid ju jb-
Hadda! "a> 116
& (Ha-dh)
Hadharunj'jb-
Hadhira ji> 116
Haramun
Harama
Harbun
Haraba
r^
> (Ha-r)
120
117
HarridZjji/^
Haradza...^^ .
Haradzan t^»
Haradza... 'jaj>
Harfin o^*-
Harafa' Li^> .
Harriqu ly£»
Haraqa '3'j> ■ ■
Haramun f>
Harama.... »^> ..
Harrama 1^>
Harama.... 1^> ..
Harramna L»^>
Harama ... Ip- ..
Harramu l^ji
Harama ... ,'j> ..
Hariq j^*
Haraqa .... ££> . .
Harir^
Harra "... ^> ....
Harisun 1,ajj>
Harasa '^'j> .
Harthun
Haratha ... o'i 117
Harajun r^»
Harija '^J> 117
Hardun 4j>
Harada .... YJ> 117
Harra ^>
Harra > 118
Harsun \Lj>
Harasa ^> 118
Harasta c***-
Harasa ^j> 118
Harastum
Hasbu
Hasiba
Hasiba C
Hasiba
Hasabna
Hasiba .
118
118
119
119
120
120
120
120
119
118
118
> (Ma-z)
Hazanan t;j>
Hazana.... ^3> 121
Harasa ^j> .
118
Ha si bat
Hasiba
jj> (Ha-s)
122
122
122
122
98-B
jls- (Ha-sh) Index 1 - The Qur'anic Words Ji> (Ha-z)
HasibinacruuiU
Hasiba y—
Hasibta c
Hasiba
Hasibtu
Hasiba
Hasibtum
Hasiba..
Hasibu
Hasiba
Hasad
Hasada....
Hasad un '
Hasada....
Hasarat ol
Hasira
Hasratun tj^o
Hasira j_-> ..
Hasanan t£*>
Hasuna.... j>L>..
Hasunat c^J>
Hasuna.... '^U> .
Hasanat oL»
Hasuna.... ,>L>..
Hasanatun h~>
Hasuna.... ,v->..
Hasir
Hasira
Hasis
Hassa .
Hasiban
Hasiba
Hashara j£»
122 Hashara...j2> .
Hasharna \jjl>
122 Hashara...j2L> .
Hasharta '&jl>
122
122
Hashara .
124
124
124
Hash run jl>
Hashara... -i> 124
u^-(Ha-s)
122 Hasadun aLa»
Hasada .../ju»> 125
123 Hasabun
Hasaba
125
123 Hasadtum £j
Hasada .... Ju<a> 1 25
1 23 Hashasa ^..a>
Hassa ^a> .
1?5
123
Has i rat £>j*a>
Hasira ' ^i>
125
124
Hasur jj*a>
Hasira 'j^> .
Hasid .t....<a>
125
124
Hasada'.... jl^>
1?5
124
Hasir j**a>
Hasira ^i> .
125
124
jfc> (Ha-dz)
Hadzara 'J^>
Hadzara... 'j^l>
127
123
Hadzaru \jjia>
Hadzara... ^Ja>
127
123
Li (Ha-t)
122
Hatab »_Ja>
Hatab >_Ja>
128
tA> (Ha-sh) Hataban Lki
Hataba...*..CJii 128
99-B
J» (Ha-f) Index 1 - The
Qur'anic Words S (Ha-m)
Hakamun^o-
Hakama... '<&> 131
Hakim *S>
Hakahia... ^i 1321
Ji(Ha-l)
Halaftum ~j&>
Halafa ...... Lili 132
Ha la It um *iU>
Halla ........ ji 133
Halalun $£>
Halla > 132
Halim *A>
Halarna....^ 134
Hallaf J>%.
Halafa Liii 132
^ (Ha-m)
Hama'un *L>
Hama' I? 134
Hami'atin iL^-
Hama'....' I? 134
Hamduntui
Hamida.... Ji*> 135
Hamala 3^>
Hamala.... J^i 136
Hamalat cJu>
Hamala.... Jli 136
Hamalna LI?"
Hamala.... 3-»» 136
Hamalta cJL>
Hamala.... [Jli 136
Hamalu f^>
Hamala....^ 136
Hamlun 31*
Hamala.... J^i 136
Hammalatu iltir
Hamala ....'£*> 136
100-B
^■(Ha-z)
HazzJa^.
Hazza 3ai 129
da. (Ha-f)
Hafadatun !ju>
Hafada -u> 129
Hafiza Jai>
Hafiza ".. Jii> 129
Hafazatun Sk1>
Hafiza 3ii> 129
Hafizna Lki>
Hafiza 'Oiii 129
Hafafna Uii>
Haffa li> 129
Hafiyyun CS S»'
Hafiya...^.^ 130
Hafiyan Li»'
Hafiya ...... 'J*. 130
Hafizun 3aJ»
Hafiza...." 3ii> 129
jt (Ha-q)
Haqqa |>
Haqqa j> 131
Haqqat cJ>
Haqqa j> 131
Haqiqun j*a>
Haqqa j> 131
^ (Ha-k)
Hakama '&>
Hakama... l£i 131
Hakamta c«5o-
Hakama... ji&> 131
Hakamtum *£*£>
Hakama. ..&> 131
£> (Ha-n) Index 1 - The
Hamulatun2£i»
Hamala.... '^» 136
Hamid ju?
Hamida....lu> 135
Hamiyatun %?■
Hama 'Jr 138
Hamir jJr
Hamara....jA> 136
Hamim ***>
Hamma..'.. 1> 138
c^(Ha-n)
Hanajir j>k*-
Hanjara^...jj^> 138
Hananan bU>
Hanna j^> 140
Hanidh JLi
Hanadha'.'iS 139
Hanif ut*£-
Hanafa" ;_*£> 139
j> (Ha-w)
Hawariyyun oiolj*'
Hara> 140
Hawariyyin O^jU*-
Hara> " 140
Hawaya LJj>
Hawiya jj> 1 42
Hawla 3^>
HalaJL> 142
Hawiyatun X>J>
Hawiya ^j> 1 42
^ (Ma-y)
Hayatun »L>
Hayya j> 1 44
Qur'anic Words > : ^ (Hi-/)
Haythu iyi
Haithu £i- 143
Hay ran - \j»>
Harajl> 143
Hayawan olj4»
Hayya ^> 1 44
Hayya J^.
Hayya ^> 1 44
Hayyan tl»
Hayya ^> 1 44
Hayyatun ju>
Hayya ^> 144
Hayyu l^>
Hayya ^> 1 44
Hayyun*-*
Hayya ^ 1 44
(Hi-) C
>; c (Hi-/)
Hibal JL>
Habala*3^> 112
HijaboUo
Hajaba *i_^> 113
HijaratunSjU>
Hajara 'j*j> .'. 114
Hijajun *w>
Hajja hf ■'■ 113
Hijjun *n>
Hajja «> 113
Hijrun^w.
Hajara ^k> 114
Hidad iljb-
Hadda jS. 116
Hidhrun ji>
Hadhira j j* 116
Hizb oj>
101-B
> '. ^(Hi-/) Index 1 -The
HazabaL/ji 121
Hisbain Cfrj>
Hazaba"J"3> 121
Hisabiyahl^L*
HasibaL-i' 122
Hisabun uL»
Hasibayl> 122
Hisan jL«>
Hasuna^L> 124
Hittatun £L>
Hatta 1> . .' 1 28
Hifzun %i>
Hafiza3il> 129
Hikmatun ju5o-
Hakamaj^o- ' 131
Hillun 1>
Halla 3* 133
Hilyatun tJ>
Haliya^' 134
Himal 3-»f
Hamala'j-j. 136
Himar jL»
Hamara%> 136
Hinth^o*
Hanitha'c~> 138
Hiwalun 3S*
Halajl>..' 142
Hi tan £>l*ss>
Hatabl>" 140
Hila 3->
Hala JU 142
Hilatun lL>
HalaJL>"'. 142
Hinaidhin
Qur'anic Words > s j-(Hu-)
Hanajl> 144
Hinunuv>
HanaoL> 144
(Hu) C
HO ban Lj>
Haba OU 140
Hubbun Li
Habba. ..'... Li 111
Hubuk dll>
Habaka!... iU> 112
Hujjatun %**
Hajja k> 113
Hujur jja%>
Hajara 'j*j> 114
Hu jurat ol>*»
Hajara 'j*j> 114
Hudud ijj>
Hadda j* 116
Hurrima 1^>
Harama ... r > 120
Hurrimatc^
Harama ...',j> 120
Hurumun 1^>
Harama ... 1> 120
Husban jLwi
Hasiba ....*. L-i 122
Hushira Lp>
Hashara'.. ^2> 124
H us hi rat o^£»
Hashara... ^!i> 124
Huznun £^
Hazana....ij3> 121
Husna i ( j**>
Hasuna....^!** 124
102-B
£ (Hu-) Index 1 - The
Husnayain t>uL->
Hasuna.... j— > 124
Husnan k^>
Hasuna.... ,>!> 124
Husuman f^>
Hasama....— > 124
Hussila 3^«>
Hasala J-^i 126
Husun jj-a>
Hasana.... '^> 126
Hutam »Lk>
Hatama.... liii 128
Hutamatun jLL>
Hatama....^ 128
Hufratun f>
Hafara 'Jl> 129
Huqqat ci>
Haqqa j> 131
Huqubun Lu>
Haqiba >_~4> 130
Hukkam .t£*.
Hakama... '&j> 131
Hukmun l£>
Hakama. ..!£> 131
Hulm J>
Halama.... 'fi> 134
Hulquma 1^5i>
Hallaqa... ji>' 133
Huiio iyi
Haliya ^li 134
Huliyyun *J>
Haliya ^ii 134
Hummila 3~>
Hamala ....'jli 136
Qur'anic Words; : l> (Kha-')
Hummilna U^
Hamala.... ^i 136
Hummiltum «iJL>
Hamala.... Jli' 136
Hummilu QL>
Hamala.... 3-»> 136
Humrun ^*>
Hamara....j*> 136
Humur ^*>
Hamara .... ^*> 1 36
Hunafa Ui>
Hanafa Li£i 139
Hunain <jrc>
Hanna ^> 140
Hutun Oj»
Hata bl> 140
Hawlayn trJj*
Hala rjl> 142
Hur^i
Hara > 140
Huyyitum *i-I>
Hayya ^> 144
(Kha-) £
; i l> (Kha-')
Khaibin uuJU
Khaba ..."!. bli 170
Khaifan t»Jl>
Khafa oli. 167
Khaifina auL'l>
Khafa Toli 167
Khainatun &Jl>
Khana '- \i> 169
103-B
l» (Kha-') Index 1 - The Qur'anic Words l» (Kha-')
Khainina <jrcJl>
Khana....".jli- 169
Khaba uU
Khaba* Oli 170
Khatam JU-
Khatama.
148
r*
Khadiun eol>
Khadh'a...^- 149
Kharijina «In>jl>
Kharaja.... g^> 150
Kharijun £jU-
Kharaja.... £j> 150
Khazinin trOjU-
Khazana..,V> 152
Khasian L,l>
Khasa'a ... I— > 153
Khasiin c&L-U-
Khasa'a ... I— >
Khasirina ^ / - , l*
Khasira ....'^J- ...
Khasirrtun^U.
Khasira ...._-> ...
Khasiruna Oj^U-
Khasira .... ^-J- ..
Khashi'an llsU-
Khasha'a .
X_M>
Khashi'at ol*-Sl>
Khasha'a
*--*>
Khashi atun 2L$U-
Khasha'a . *_i> . . .
Khashi in ow^l>
Khasha'a
*ji>
Khashi'un ,xhk-1*-
Khasha'a .
X_Jm>
153
153
153
153
154
154
154
154
154
Khassatun Z&[>
Khassa....^a> ..
Khadziin qyt^U-
Khadza'a . ^> .
Khadzu \jA>
Khadza.... 'j&\>.
155
157
167
Khataba u*i>U-
Khataba'.. LJ»i 157
Khati'atun cJ»U-
Khati'a ^ki- 157
Khati'un a^lf
Khati'a J^ 157
Khati'in #Lt»U- ,
Khati'a..".. j>± 157
Khafa JU
Khafa oli 167
Khafidzatun l^iiU-
Khafadza . 'ja& 159
Khafiyatun LJU-
Khafiya ....^i> 159
Khafu lyU-
Khafa DL> 167
Khalid jJl>
Khalada... jli 160
Khalidun ^j-dl*-
Khalada'. J& 1 60
Kha I id in ^JU-
Khalada'. jj& 160
Kha I if atun laJ>
Khalafa.... L«i> 162
Khalifina cmJU-
Khalafa ...! LilS- 162
Khaliqin quJU-
Khalaqa.'.jJb- 163
104-B
yi- (Kha-b Index 1
-The
Khaliqun j^aJU.
Khalaqa ... jji>
163
Khaliqun jJl>
Khalaqa...^
163
Khalisan llaJU-
Khalasa... ^^aJb-
161
Khalisatun ILaJU-
Khalasa... jA>
161
Khalun 3l>
Khala Jl>
168
Khalat o^U-
Khala Jli
168
Khaliyatu Ul>
Khala 'ili
165
Khamidin j^juU-
Khamada . ju>
165
Khamidun ^jjuU-
Khamada ju>
165
Khanata LsU-
Khana ,')l>
169
Khanu l_pl>
Khana /jl>
169
Khawiyatun LjU-
Khawa ^j>
169
y> (Kha-b)
Khabaith &JL>
Khabutha. &!>
146
Khabal JL>
Khabala ... ^U>
147
Khabutha '<&■
Khabutha Cil>
146
Khabat c^>
Khaba L>
147
Khabarun ^>
Khabara... ',!>
147
Qur'anic Words J. (Kha-r)
Khabith *V*
Khabutha "c^- 146
Khabithat oil*
Khabutha. Z$ 146
Khabithatun ilgS
Khabutha. £$■ '. 146
Khabithin &**>>
Khabutha.^* 146
Khabith On &£#>
Khabutha. 'c£\ 146
Khabirun * JV &
Khabara... ^> 147
c£ (Kha-t)
Khatama 1&
Khatama..^ 148
Khattar ,li>
Khatara.../^> 147
S> (Kha-d)
Khaddun j>
Khadda'. jti 148
i> (Kha-dh)
Khadhulun &3>
Khadhala. Jii 149
J. (Kha-r)
Kharabun L>\j>
Khariba.... '<->J> 149
Kharajun £J^»
Kharaja .... ^S> 150
Kharaja g££
Kharaja .... g^> 150
Kharajna ^>
Kharaja .... g^> 150
Kharajna L»j»
Kharaja .... gj> 150
105-B
j> (Kha-z) Index 1 - The
Kharajta £*>£
Kharaja.... ^S> 150
Kharajtum *2»S»
Kharaja.... gj> 150
Kharaju l^»
Kharaja.... g^> 150
Khardalun 3^
Khardala.. Ji^> 151
Kharjun ££
Kharaja .... ^S> 150
Kharra ^>
Kharra "J- 151
Kharrasun 'J^Ji^-
Kharasa ... '^'^- 151
Kharru T>j»
Kharra "j> 151
Kharaqa ££»
Kharaqa ... 'j'J- 1 52
Kharaqta cf£
Kharaqa... X> 152
Kharaqu 1yj>
Kharaqa. ..'X_-> 152
> (Kha-z)
Khazainu £jfj>
Khazana .. o3> 1 52
Khazanatun &j>
Khazana..,V> 152
jj- (Kha-s)
Khasaran IjLi-
Khasira.... ^-> 1 53
Khasaratun Ij— >
Khasira ....j-J- 153
Khasiru Ij^^
Qur'anic Words ia> (Kha-t)
Khasira.... ^-> 153
Khasira j***
Khasira '..^J- 153
Khasafa Lili-
Khasafa ...Oli 154
Khasafna Ui^„>
Khasafa... Lil> 154
^(Kha-sh)
Khashiya ^a»
Khashiya . ^JL> 1 55
Khashitu c.LLi>-
Khashiya. ^l> 155
Khashyatun 2La»
Khashiya . ^£> 1 55
Khashina LJi»
Khashiya . ^IL> 1 55
0*> (Kha-s)
Khasasatun Ls>La>
Khassa ....^a> 155
KhasmunjU-
Khasama . lla> 1 56
Khasmani ^L-a*
Khasama . -^»> 1 56
Khasimun *-~a>
Khasama . lla» 1 56
jtf. (Kha-dz)
Khadziran f^a>
Khadzira ..jJa> 156
Khadzran )j*a>
Khadzira -\^a> 156
L> (Kha-t)
Khat'un lk>
106-B
J*. (Kha-f) Index 1 - The
Khati'a ^Li 157
Khataya UL>
Khati'a.".. -Jai- 157
Khatbun Lk>
Khataba.'.. Ll*> 157
Khatifa Cik>
Khatifa ..'.Lii»J 157
Khatfatun lilai
Khatifa Lii*i 158
Khatfatun £^L>
Khati'a Jai 157
Khatfatun oLL>
Khati'a ^ki- 157
ki> (Kha-f)
Khaffafa o!>
Khaffa Li> 159
Khaffat cu>
Khaffa Li> 159
Khafifun uLa>
Khaffa Lii 159
Khafiyyun "Ji-
Khafiya .... ^i> 159
Ji (Kha-I)
Khala *>U
Khala "ili 165
Khalaif J&±
Khalafa ....Lili 162
Khalaq J>U
Khalaqa... jli 163
Khalat cJU-
Khala *5l> 165
Khalafa Li£
Khalafa ....Oli 162
Qur'anic Words *> (Kha-m)
Khalfun Hil>
Khalafa.... Li& 162
Khalaftumun? ^jjjjjj-
Khalafa ....Lili .'. 162
Khalaqa jl>
Khalaqa... jii 163
Khalaq na U2l>
Khalaqa... ^ 163
Khalaqta col»
Khalaqa... j& 163
Khalaqtu cJi>
Khalaqa... jjl> 163
Khalaqu Ij2l>
Khalaqa... jl> 163
Khalasu \j*A>
Khalasa ...^/ili 161
Khalat u !>!>
Khalata....Ub- 161
Khalqun
Khalaqa... j& 163
Khallaq J^U
Khalaqa ...jli 163
Khallu \J>
Khala "*> 165
Khalau ljl>
Khala *5li 165
Khali I JJU-
Khalla > 164
KhalTtJaJi
Khalata....Ub- 161
J. (Kha-m)
Khamar j**
Khamara./ro- 165
107-B
j> (Kha-n) Index 1 - The
Khamsatunlyj'
Khamasa ,_^*> 1 66
Khamsin quJ?"
Khamasa ^-o- 1 66
Khamtun *\a£
Khamita...lui. 166
J. (Kha-n)
Khanazir jjjL*
Khaniza...^ 166
Khannas ^lii-
Khanasa .. |j-i> 1 66
>(Kha-w)
Khawalif Jti\j>
Khalafa .../Lit 162
Khawdzun ,ji»j>
Khadza.... >li 167
Khawwala J^>
Khala Jli 168
Khawwalna Wj>
Khala Jli 168
Khawwan ^f^>
Khana <,li 169
> (Kha-y)
Khayrun ^>
Khara Ijli 170
Khayrat olj*>
Khara Ijli 17
Khayratun !,*»
Khara Ijli 170
Khayt Ja^>
Khata i>li 171
Khayl J->
Khala Jli 171
Qur'anic Words
C(Khi-)
C(Khi-)
Khitam .U>
Khatarna' li> 148
Khizyun J^j>
Khaziya"V> 1 52
Khisam »La>
Khasama lla> 1 56
Khit'un lL>,
Khati'a jU 157
Khitab ^>\Li-
Khataba i_J»i 157
Khitbatun Lk>
Khataba LLi 157
Khifafun <JU>
Khaffa iLii 159
Khifti cJU-
Khafaoli- 167
Khiftu ci»
KhafaLSLi. 167
Khilafun dfti.
Khalafa Lil> 162
Khilal J^U
Khallaji- 164
Khilfatun &JU-
KhalafaUia. 162
Khinzir j&>
Khanizaj^- 166
Khiyam .L>
Khama lli 171
Khiyanatun &L>
Khana jli 169
Khiyat J»L>
Khata i»L> 171
108-B
> (Khu-/) Index 1 - The
Qur'anic Words la(Da-'a)
Khulafa'*Ul»
Khalafa.... u& 162
Khu lata' »IU>
Khalata....Ub. 161
Khu Id jtl>
Khalada...'jJb- 160
Khullifu \ji&>
Khalafa.... Lil> 162
Khuliqa ji>
Khalaqa.'.. jl* 163
Khuliqat c«2l>
Khalaqa... j& 163
Khuliqu \j3ia-
Khalaqa... j& 163
Khullatun il>
Khalla ^> 164
Khulud iji>
Khalada... ji> 160
Khuluqun ji>
Khalaqa... ji> 163
Khumur _,!>
Khamara.. ^ 165
Khumusa ^J-
Khamasa . ,_,-*> 1 66
Khunnas ,_,*&
Khanasa ..|^i> 166
Khuwar j£
Khara jl> 167
(Da-) i
U(Da-'a)
Da'bi oli
Da'aba oti 172
109-B
Kh if a tun 2Ju>
Khafa £il> .. .
168
(Khu-) £
Khubran t^J-
Khabara... ^I>
Khubzun 3->
Khabaza.. >>
Khudh J&
Akhadha.. jil 13
Khudhu IjJi
Akhadha.. ii-l 13
>(Khu-/)
146
147
Khurtum *jJ»j>
Khartarria r X> 152
Khurujun rj^-
Kharaja.... g^> ...
Khusranun Jj-J-
Khasira.... ^-J- 153
Khusrun
Khasira .... ^-> ...
Khushsh'an Uii
Khasha'a . *~L>
150
153
155
Khushu' p^ii-
Khasha'a *_i> 155
Khushubun CJsJ.
Khashaba Li> 154
Khudzrun ^>
Khadzira .. j-^> 1 56
167
158
159
Khudztum «^3>
Khadza .... ^»l> .
Khutuwat oljia>
Khata LL^- . . .
Khufyatun Li>
Khafiya .... 'J^---
i (Da-'a) Index 1 - The Qur'anic Words j* (Da-r)
Da'bi oIa
Da'aba .... oIj
171
Da'ibain laLIj
Da'aba'.'... olj 171
.... 184
.... 184
.... 184
.... 184
.... 183
.... 172
.... 172
Da'aba .... oIj
Daimuna jj-Jb
Dama lb
Da'imun ^b
Dama lb
Daimuna jj-Jb
Dama lb
Da'iratun '^Jla
Dara jli
Da'ud ijjli
Da'ud ijjb
Damu Ijib
Dama lb .
Danajb
Dana jli.
Danin />li
Dana bj .
Da ha Uo
Daha 1>j
Dabirun yb
Dabara .... 'J>s
Dabbatun Lb
Dabba L/j
Dahidzatun
Dahadza .. ,_^i>'i 1 73
Dakhirun •Jx&'Ss
Dakhara...^>'i
Dakhirin ji^la
Dakhara... ^,>i
Dakhilun ^J±\s
Dakhala ... Jib
Dakhilin c&l»li
Dakhala... JJ-i 1754
174
174
174
Da'inpb
Da'a U'i
Dai^b
Da'a U'i
Damatc*»b
Dama lb .
178
178
184
1 84
185
1 82
£i (Da-h)
1 74
£(Da-kh)
Dakhala Jib
Dakhala Jib 174
Dakhalat cJUb
Dakhala jib 174
Dakhalta cJ&a
Dakhala Jib 174
Dakhaltu cJ£o
Dakhala jJ-i 174
Dakhalu l^iso
Dakhala jio 174
Dakhalu n *$>*
Dakhala '$>* 175
ji(Da-r)
Darahima **l/i
Darhama..^ji 177
Darajat oU,i
Daraja gjj 175
Darajatun S>ji
Daraja gjj 175
Darasta c^ji
Darasa ^/b 176
Darasu l^-p
Darasa ^/,'s .
.... 1 76
110-B
pj (Da-')
Index 1 - The Qur'anic Words ji (Da-w)
Dark Sji
Dakka &lj ....
180
Daraka db'i ..
177
Darkan tSji
«
Ji(Da-l)
Daraka iJj'i ..
177
Dalla Ji
Dalla".... J'i ....
180
pJ>(Da-')
Dalwa^Ji
Da' 'pi
Dala" Ti ....
181
Wada'a....pij
605
Dalla Ja
Da 'a Ui
Dala Vi ....
181
Da'a Ic'i ...
178
Dalilan %Ji
Da'u l^ci
Dalla "Ji ....
180
Da'a U'i ...
178
Da'utuc*ci
. i (Da-m)
Da'a Ic'i ..
178
Dama'un *l»a
Da'u turn *^ii
Da'a Ic'i ..
Damiya.... (jr /i
182
178
Damdama.ju'i
Damdama ',x».
Da'wahum *»lj*a
Da'a Ic'i ...
181
188
Dammaray's
Da'watunf^i
Damara ' yb
181
Da'a Ic'i ...
178
Dammarnab^o
Damara.... yb ...
181
o'i(Da-f)
Dam'un jL«a
Dami'a */i ...
Dafiqun jib
181
Dafaqa ji'i
180
Dafa'tum *i*ia
i (Da-n)
Dafa'a «ii ...
180
Dana bi
Dafi' *Jb
Dana bi ....
182
Dafa'a *Si ...
180
ji (Da-w)
Ji(Da-k)
Dawabbun yTji
Dakka' »l?a
Dabba oi ...
172
Dakka db
180
Dawair J\j*
Dakkan 15b
Dara jb ....
184
Dakka db...
Dakkatun tTi
180
* *
</* (Da-y)
Daynun *yj
111-B
i (Di-/)
Index 1 - The Qur'anic Words a (Du-/)
Dana jl'i
185
DayyarjCa
Dara '/i 184
(Di-) i
Dirasatun Uja
Darasa
.... (j-j.
a(Di-/)
176
Dif'un «Ja
Dafi'a ..'...^oa 179
Dihan jUa
Dahana.'...jii 183
Dihaqan llUa
Dahaqa.... ji'a 182
Din^a
Dana jl'i 185
Dinarjba
Danara 'J's 182
Diyatun j£a
Wada .'^'ij 605
(Du-) i
Dusur^'a
Dasara ....'JJs 178
Du'u l^ti
Da'a Ui 178
Du'a lea
Da'a Ui 178
Du'a'urwlc'a
Da'a U'a 178
Du'ai^lc'a
Da'a Ui 178
Du'itum ( »^£i
Da'a .'U'i 178
Du'iya ^ca
Da'a Ui 178
Dukkatcio
Dakka il'j 180
Dukkata Ufa
Dakka il'a 180
Dulukd^Ji
Dalaka iU'a 180
DumtaCwoi
Dama lla 184
Dumtu cJ"i
Dama lb 184
a(Du-/) Dumtum*i»a
Duburun ^a
Dabara....! >"a 172
Duhur Jj>s
Dahara 'J>\ 173
Dukhan ^U-a
Dakhana ..^>'a 1 75
Durriyyun Joa
Darra /a 176
Dama lla 184
Dunya Ua
Dana La 182
Duhn ^*a
Dahana.... ^ia 183
Dulatun 2U,a
Dala Jla 184
Duna ^ja
Duna jj'a 185
112-B
la (Dha-)
Index 1 - The Qur'anic Words ^ * (Dha-k)
oa (Dha-b)
(Dha) I
Dhabahu l^/i
Dhabaha..'70'i
187
la (Dha-)
j'i(Dha-r)
Dha IS
Dha li
186
Dhar j 4
Wadhara ' /Sj
607
Dha'iqatun iLli
Dhaqa ,'ili
194
Dhara'a 1/a
Dhara'a.... Iji
187
Dha'iqu &j2SVs
Dhaqa ,?li
194
Dhara'na bjj'a
Dhara'a.... Iji
187
Dhata ola
Dhu ? i
193
Dhariyat Cuji
Dhara' Ij'S ...
188
DhariyatCgj'i
Dhara' I','i
188
Dharratun f,a
Dharra ji ....
188
Dhalika oU'a.
Dhanika ... dblj
194
Dharu Ijj'i
Wadhara .. jlj
607
Dhalika dU'a
Tilka dlt
76
Dhar'unpj'S
Dhara'a. ...Vf*
188
Dhanika dblS
Dhanika ... <<bli
194
Dhar wan Ijjs
Dhara' Ij'S ...
188
Dhaqa Ula
Dhaqa jli
194
S a (Dha-k)
Dhaqat cJli
Dhaqa ,'jli
194
Dhakara 'Jfr
Dhakara... V H
189
Dhaqu IjJli
Dhaqa ,?li
194
Dhaka rain j^a
Dhakara... ^Ti
189
Dhakirat &\J\i
Dhakara... "$\
189
Dhakartao/a
Dhakara... v ri
189
Dhakirin^^li
Dhakara...'3"i
189
Dhakaru Ij^a
Dhakara... '£\
189
Dhahibunlj>lj
Dhahaba.. >_Jbi ....
192
Dhakaru n ^fa
Dhakara... Xi ..
190
113-B
J i (Dha-1) Index 1 - The Qur'anic Words i (Dhi-/)
Dhakkaitum ( ^Jl
Dhaka lh*..
190
Dhawatay^lja
Dhu ,a
193
Dhakkirjfi
Dhakara...^3"i
189
Dhawatani^bM
Dhu j3
193
J 1 (Dha-I)
Dhawi^jl
Dhu j3
193
Dhallalna UJi
Dhalla "Js ....
Dhallulun %Jh
191
(Dhi-) i
Dhalla 3j ...
191
i (Dhi-/)
i'i (Dha-I)
Dhi'bun yJS
Dhanb ytia
Dha'ba Oli
186
Dhanaba.. U1
Dhahab L*a
192
a! (Dha-h)
Dhibhun ^i
Dhabaha. .«jj
Dhira'ai /-cljS
Dhara'a....p','3
187
188
Dhahaba.. L*j
Dhahab oUl
192
Dhira'in ^Iji
Dhara'a....p','3
188
Dhahaba.. Li j
Dhahaba «_*'j
192
Dhira'un Ujl
Dhara'a....p','3
188
Dhahaba.. Lii
192
Dhikrun *fs
Dhahabna L*'i
Dhakara...'3"3
189
Dhahaba.. >_Jb3
Dhahbu IjJbi
Dhahaba .. L^ij .
192
192
Dhikrant/i
Dhakara.'^'i
DhillatunXfi
189
Dhahbun l**i
Dhalla 3i
191
Dhahaba.. i_>*i
192
Dhimmatun Xa's
Dhaway ^/i
Dhu ji ....
j'S (Dha-w)
193
Dhamma.. ",i.
Dhi^i
n f/ A.
Dhu j3
191
193
Dhawata ol/i
Dhu ? i ....
193
114-B
i (Dhu-/) Index 1 - The Qur'anic Words I j (Ra-')
(Dhu) a
i (Dhu-/)
Dhu ,*j
Dhu ji 193
Dhu I Qarnain aCjttji
Qarana ■ ■■■'j'J 452
Dhual-KiflJJ^JIji
Kafala Ji? 492
Dhubab oLi
Dhabba.... Lo ..
Dhubiha '*A
Dhabaha..'p'i ..
Dhurriyyat ol/p
Dharra ji
Dhuq J a
Dhaqa jli
Dhuqu ly_ja
Dhurriyyatun 2t/,i
187
187
188
188
(Ra-)'
Ra'a ^lj
Ra'a <^lj
Ra'aina tfto
Ra'a jlj
Dharra ji
Dhukkira 'J>i
Dhakara.../'i 189
Dhukkirtum-j/i
Dhakara.../'i 189
Dhukran 'JJs
Dhakara... '/I 189
Dhual-Nun^i Jlp
Nun j ....
Dhullalan SUi
Dhalla 3i ...
553
191
Dhullilat cJJi
Dhalla fc 191
Dhullun 3i
Dhalla 3i 191
Dhunub yjii
Dhanaba .. Lil
192 Rabi'un
Raba'a
e'j.
?■■>■
194
Dhaqa jli 194
1j(Ra-')
196
196
Ra aita Cwj
Ra'a ^Ij 196
Ra'aitu 2*J,
Ra'a Jj 196
Ra'aitum *lJ,
Ra'a ^Ij 196
Ra'at olj
Ra'a ^Ij 196
Ra'au Ijlj
Ra'a J\j 196
Ra'fatun lilj
Ra'afa olj 195
Ra'sun ^ 1j
Ra'asa ^.Ij 195
Ra'us j-jjj
Ra'asa ^Ij 195
Ra'yun ^1j
Ra'a ^Ij 196
Rabitu \JaJj
Rabata..!.. 1£ 199
.... 200
115-B
I j (Ra-') Index 1
Rabiyan tJj
Raba Lj
Rabiyatan iJfj
Raba Lj
Raji'un 'Jj*>\j
Raja'a £>j
Rajifatun *j>\j
Rajafa 'ut>j
Rahimin ca?Ij
Rahima .... l»j
Raddi ^alj
Radda' V,
Raddun alj
Radda V,
Radduna^alj
Radda V,
Raziqin q\S}lj
Razaqa .... 'j)j
Rasikhun &k~>\j
Rasakha.. nLj
Rasiyatun oLJj
Rasa L»j
Rashidun ^jJLSIj
Rashada.. jiij
Ra'ina Uclj
Ra'a ^j
Ra'un^lj
Ra'a ^j
Raqha t\ \j
Ragha e-lj
Raqhibun Cij^b
Raghiba ... '^J.j
Raqhibun Lclj
Raghiba ... '^J.j
- The Qur'anic Words y j ( Ra " b )
Rafi'atun A*ilj
200 Rafa'a jT, 217
Rafi'unolj
200 Rafa'a jT, 217
Raqin jlj
202 Raqiya '^ 219
Raki'an CS\j
203 Raka'a ^T, 221
Raki'ina cju^L,
205 Raka'a... "fjJj 221
Rakiuna 'oJ»Z\j
207 Raka'a ^T, 221
Rawadtunna "&sj\j
207 Rada jIj 225
Rawadu Ijijlj
207 Rada if, 225
209 vo(Ra-b)
Rabb L>j
209 Rabba L-j 197
Rabaib yJL,
211 Rabba* L>j 197
Rabbaniyyun ^L-j
211 Rabba o, • 1 97
Rabbaniyyin quJL'j
214 Rabba "Jj~ .'. 197
Rabata cJj
214 Raba I/, 200
Rabbaya LJ,
227 Raba ..1/, 200
Rabbayan? ,-jUT,
215 Rabba Vj " 197
Rabihat o»u\
215 Rabiha gj 199
116-B
o j (Ra-t) Index 1 - The
Rabatna LkT>
Rabata iT, 199
Rabwatin \ yj
Raba Lj 200
O j (Ra-t)
Ratqan t£>
Rataqa jf, 201
Rattil J5j
Ratala JJ, 201
Rattalna Llf,
Ratala Jjj 201
£j (Ra-j)
Rajjan Uj
Rajja j-j 202
Raja'a £,
Raja'a £>j 202
Raj'un »j
Raja'a £>j 202
Raja'na L*>j
Raja'a £>j 202
Raja'tum *£*»>
Raja'a £>j 202
Raja'u Ijjm»j
Raja'a £>j 202
Rajfatun li>j
Rajafa ^>j 203
Rajulain qd»3
Rajala ....". jij 203
Rajulan^*^
Rajala '$>'; 203
Rajulun3>>
Rajala |jij 203
Qur'anic Words j j (Ra-d)
Rajman 12^,
Rajama.... 1>j 204
Rajamna t^,
Rajama.... ^j 204
Rajim ^
Rajama.... ^j 204
C j(Ra-h)
Rahubat bJ-j
Rahiba .....* yo-j 205
Rahlun 3*6
Rahala J^-j 205
Rahima 1>j
Rahima .'... 1> j 205
Rahimna b*>j
Rahima .... ^j 205
RahimtacJUj
Rahima ■■■■'|»»j 205
Rahman Jjj
Rahima .... ^j 205
Rahmatun liTj
Rahima .... 1>j 205
Rahiq j**,
RahTq ..'..... j->j 205
Rahim lg»j
Rahima .'.. ^j 205
i j (Ra-d)
Radadna ^a'ij
Radda V, 207
Radda j>j
Radda V, 207
Raddu Ijij
Radda V, 207
117-B
Radziya r^j
208 Radziya .'.^j 213
Radzitum *i~i>j
208 Radziya. ..^j 213
j j (Ra-z) Index 1 - The Qur'anic Words ^J j (Ra-f)
Raddun ij Radzyan Li»j
Radda V, 207 Radziya... ^j 213
Radifaojj
Radafa' oV,
Radifatun tssj
Radafa oij
Radman loj Radzitu c^>j
Radama IV, 208 Radziya ■ ■■Cr i >j 213
• ' ma z) R adziyatun ^b
Jjl " ' Radziya....^ 213
Ra R Z a Z z a a q qa J,Jj jj J 210 R^iyyun ^
H OJJ Radziya.... ^j 213
Rasul \yMj
Rasila ^ 211 J,i(Ra-t)
Ra Ra a zTi" aS 209 R «"""^ ,
M ^ JJ Rataba ^A>j 214
Razaqna LSjj
Razaqa.... Jjj 209 ,
gj (Ra- )
Ra'dun jl*j
jS j (Ra-sh) Ra'ada aij 214
Rashad ala, Ra'au^j
Rashada.. jij 211 Ra ' a ^y 215
Rashadan juSj
Rashada..'.^ 211 £,(Ra-gh)
Rash id jLm,
Rashada.. Juij 211
Raqhbun Llj
"j
Raghiba
v^^j
215
Raqhban Lc/
u^j(Ra-s) Raghiba ..'. Lij 214
Rasadan 1x*»j Raghadan Ctc,
Rasada....X»j 212 Raghida... jtij 216
^(Ra-dz) cij(Ra-f)
Radzu j^j Rafatha'^ij
Radziya... ^j 213 Rafatha....cJj 216
118-B
jj (Ra-q) index 1 - The
Raf raf in Jyj
Raffa.. .'..... lij 216
Rafa'a ^
Rafa'a jij 217
Rafa'na L*ij
Rafa'a if, 217
Rafi'un »Jj
Rafa'a jij 218
Rafiq j-ij
Rafaqa jf, 218
Jj(Ra-q)
Raqabatun I3j
Raqaba .... Ls'j 218
Raqqun^
Raqqa "jj 219
Raqibun Ljjj
Raqaba.... yij 218
Raqtm ^Jj
Raqama... pj 219
Jj(Ra-k)
Rakbun LSj
Rakiba .*.... V J' J 220
Rakiba LT,
Rakiba*'... LT, 220
Rakibu \JSj
Rakiba..*'. LT, 220
Rakkaba LSj
Rakiba LT, 220
Rakub o£,
Rakiba' LT, 220
f j (Ra-m)
Ramad al»j
Ramada.-.-Loj 222
Qur'anic Words * j (Ra-h)
Ramzan Ijij
Ramaza... >>j 222
Ramadzan jLaoJ
Ramidza.. 'j**'j 222
Rama ^j
Rama ^j 223
Ramaita cJaj
Rama J-j 223
Ramim |*»woj
Rammal lj 223
Oj(Ra-n)
Rana ob
Rana jl j 228
jj(Ra-w)
Rawahun Hy
Raha „ ^Ij 225
Rawakida jtfljy
Rakada .... oT, 220
Rawasiya ^-Jjj
Rasa .TL, 211
Rawhun rjj
Raha. ...... £lj 225
Rawdatt Oijlj
Rada jIj 225
Rawadtina ^iajlj
Radza ilj 225
RawdzatunSL*^
Radza jfj 225
Rawdzatun 1^,
Radza >f, 226
*j (Ra-h)
Rahb yjbj
Rahiba L*j 223
119-B
Ji (Ra-y) Index 1 - The
Rahban Li,
Rahiba*.... C-Aj 223
Rahbaniyyatun tjUj
Rahiba y>*j ...* 223
Rahbatan "Lxj
Rahiba L*j 223
Raht Ja*j
Rahata -Laj 223
Rahqun ji,
Rahiqa ^j 224
Rahwan ty»j
Raha l*j 224
Rahinatun Iuaj
Rahana .... ^j 224
Rahinun c&>j
Rahana .."' S*j 224
<j6 ( R a-y)
Rayb *_»/,
Raba'. Olj 227
Rayhan ^l*^
Raha ^Ij 225
(Ri-)v
v (Ri-/)
Ri'ya'an t^
Ra'a ^Ij 196
Riba L,
Raba Lj 200
Ribat J»L,
Rabata 3»T, 199
Riban L,
Riba Lj 200
Qur 'an ic Words ^(Ri-/)
Ribbiyyun ^y
Rabba Oj 197
Rijaljl>,
Rajala jij 203
Rijs^**,
Rajisa ^j 202
Rijzun j»y
Rajaza 3>j 202
Rihalun 3l>>
Rahala J>j 205
Rihlat 2S>j
Rahala jjij 205
Rid'an 1a>
Rada'a lij 207
Rizqun jijy
Razaqa .... ^jj 209
Risalat&L)
Rasila j~y 210
RisalatoVL^
Rasila 3~y 210
Ridza'atc*cU?j
Radza'a ... *ij 213
Ridzwan ilj^»j
Radziya.... ^j 213
Ri'a' *U V
Ra'a ^j' 214
Ri'ayatanlLU,
Ra'a ^.j 214
Rifd Ji v
Rafada jJj 216
Riqab oUj
Raqaba.... yij 218
Rikab otfj
Rakiba yJj 220
120-B
-j (Ru- /) Index 1 - The
Rikzan 1j^
Rakaza....jT, 220
RimahrUj
Ramafia... ^ 222
Rihan jU>
Rahana.... ;>j 224
Riyah ^Lj
Raha ^Ij 225
Riya'un *Ly
Ra'a ^Ij 196
Rihunj*y
Raha ^Ij 225
Rish Jly
Rasha ^Slj 228
RTy'in *y
Ra'a ^j 228
(Ru-)j
-j(Ru-/)
Ru'ya Ljj
Ra'a ^Ij 196
Rub'un plj
Raba'a ^ 200
Ruba'un £*/,
Raba'a £7, 200
Ruj'a U>j
Raja'a ^j 202
Ruji'tuc*^
Raja'a £>j 202
Rubama Ljj
Rabba *L>j 197
Rujjat c&j
Rajja gj 202
Qur'anic Words -j (Ru- /)
Rujum^
Rajama .... ^j 204
Rujzj^
Rajaza j>j 202
Ruhmun 1>j
Rahima .... 1>j 205
Rukha'an H»j
Rakhiya... ,>j 207
Ruddat Oij
Radda V, 207
Ruddu f/ij
Radda V, 207
Rudidtu c/ij
Radda 'V, 207
Ruziqna Ls£
Razaqa.-.-^jj 209
Ruziqu l^ij£
Razaqa ....oX> 209
Rushd j&j
Rashada.. Juij 212
RutabunlJ»j
Ratabad-tj 214
Ru'b t_*£j
Ra'aba y^j 214
Ruf atari iBj
Rafata cij 216
Ruqiyyun ^5,
Raqiya ^j 219
Ruqud ijj
Raqada.... jJj 219
Rukaman LIS'j
Rakama... *T> 221
Rukban jL5^
Rakiba..!.. LT, 220
121-B
3 (Za-a)
Index 1 - The Qur'anic Words JJ ( Za " r )
Rukka'an LS'j
Zagha plj ...
240
Raka'a ^T,
221
Zaqhu Ijilj
Ruknun ^
Zagha Mj • • • •
240
Rakana.... ^j
222
Zalat cJlj
Rumman^Gj
Zala Jlj....
240
Rumman.. jlij
223
Zalata Dlj
Ruhban jL*j
Zala 3lj ...
238
Rahiba Lj^j
223
Zan? _:lj
Ruh qjj
Zana jjsj ...
236
Raha ^f,
225
Zaniyatun LjIj
Ruhun fjj
Zana ^j ..
236
Raha ^f,
225
Zahidin ji-A*lj
Rum .jj
Rum »jj
Zahada .... jij ....
236
227
Zahiqun j*lj
Ruwaydan Ij/y
Zahaqa ....jij....
237
Rada if,
... 225
Ruw'un %Jj
Ra'a plj
oj(Za-b)
... 227
Zabaniyah IjLj
Zabana .... ^'j
229
Zabad juj
(Za-) j
Zabada .... juj
228
Ij(Za-a)
Zajirat ol^lj
Zajara ''j>'} 229
Zada ilj
Zada ilj 238
Zadat bilj
Zada ilj
238
Zadu Ijilj
Zada ilj 238
Zagha t\j
Zagha £Jj 240
Zaqhat d\j
£j(Za-j)
Zajran fj>3
Zajara ^>j 229
Zajratun SJjj
Zajara ^>j 229
C j(Za-h)
Zahfan ti>j
Zahafa Ci>j 230
!3(Za-r)
Zarabiyya J^ljj
Zarabiyya .... ^
jj
■ cst'jj
Zar'un Vjj
230
122-B
£j(Za-') Index 1 - The Qur'anic Words ^jCZa-y)
Zara'a
fcu
230
t j(Za-')
Zalaltum J&j
Zalla 33
Za'ama *ej
Za'ama .... j£j 231 Zamharir jl^j
Za'mun lij
Za'ama .... ^-cj ..
Za'amta c«*£j
Za'ama .... 1*3 ..
Za'amtum JL*j
Za'ama .... li) ..
Za'imun ***}
Za'ama .... *ij . .
Zaftr jjij
Zafara'. yj
231
231
231
231
oj(Za-f)
231
Jj(Za-q)
234
r 3(Za-m)
Zamhara J+*j 236
Oj(Za-n)
Zanjabil J-s-^j
Zanjabil....J~jsij
Zanim ,
236
Zanim
fH
r*j
Zaqqum .jlj
Zaqama ...llj 232
Zawjain C&jj
Zaja jHj..
Zawjan ol*sj
Zaja j-lj..
Zawjun rjj
Zaja j-lj...
Zawal Jljj
Jj(Za-k) Zala Jlj...
Zaka ^fj Zawwajna L»jj
Zaka ^/j 233 Zaja j-ij . . .
Zakariyya L£j
Zakariyya L/j 232
ZakatS^Sj
Zaka ^j
Zakiyyatan L$j
236
jj(Za-w)
237
233
Zaka
237
237
238
237
Aj(Za-h)
Zahaqa ^*j
Zahaqa (3*3 237
Zahuqan Ujij
237
Jj 233 Zahaqa.... j*j
Zakka |/j
Zaka ^j
233
Zayt Cuj
Jj(Za-l) Zata
(/j(Za-y)
238
Zalzalatun SJjJj
Zalzala JjJj .
234
123-B
) ( Zi -/) Index 1 -The
Zaytun^j
Zata olj 238
Zaytunatun lijjj
Zata blj 238
Zaid juj'
Zada: jlj 238
Zaygh -Vj
Zagha plj 240
Zayyalna LUj
Zala 3lj 240
Zayyana $£
Zana jlj 241
Zayyanna l£j
Zana -,lj 241
(Zi);
V (Zi-/)
Zid "a^
Zada ilj 238
Zidna b^
Zada ilj 238
Ziltum *d)
Zala 3U 241
Zilzal JfjJj
Zalzala JjJj 233
Zinat CfcUJ
Zana ^Ij 241
Ziyadhtun Uj
Zada ilj 238
(Zu-) j
j (Zu-/)
Zubur j^j
Zabara £ 228
Qur 'an ic Words J ( Zu -/)
Zubur Jj
Zabara £ 228
Zuhziha r)»j
Zahha £j 230
Zujajatun 2>l>j
Zujajatun . *>l>j 229
Zukhruf Jjj>j
Zakhrafa .. o>j 230
Zurqan Ujj
Zariqa ^j 231
Zurra'un tfjj
Zara'a ^,j 230
Zurtum Jjj
Zara ......... jlj 238
Zuru'in f/jj
Zara'a p_jj 230
Zulafan U)j
Zalafa LAJj 234
Zulfa ^i)j
Zalafa UJj 234
Zulfatan laJj
Zalafa LaJj 234
Zulzilat cJjJj
Zalzala JjJj 233
Zulzilu IjJjJj
Zalzala JjJj 233
Zumarany
Zumara .... y>j 235
Zuwwijat c*jj
Zaja £lj 237
Zura jj,j
Zara jlj 238
Zuru jjj
Zara jlj 238
124-B
*L (Sa-'a) Index 1 - The Qur'anic Words «L (Sa-'a)
Zuyyina^j
Sa'ala JL*
242
Zana ^Ij
241
SabihatoUwL
Sabaha....^
244
SabiqatollL
(Sa-) ^
Sabaqa.... jl-
Sabiqu l^lL
246
t-
L, (Sa-'a)
Sabaqa.... jl-
246
Sa'a«Lu
Sabiqun j^L
Sa'a *L*
275
Sabaqa.... jl-.
246
Sa'ala 3^-
Sabiquna jjiL
Sa'ala Jl— ■■■■
242
Sabaqa.... jll*
246
Sa'alta 'cAZ*
Sabiqina uviL
Sa'ala JL,
242
Sabaqa.... jl-
246
Sa'altu cL«i
Sabiqhat oUuL
Sa'ala JL,
242
Sabagha..^
246
Sa'altum *d*L/
Sajidun j>L
Sa'ala JL.
242
Sajada &CJ
248
Sa'alu IjJLm.
Sajidun ^Jb-Li
Sa'ala JL*
242
Sajada okl/
248
Sa'at o»Lu
Sajidin ^ji»L
Sa'a *L*
275
Sajada a*!/
248
Saibatin UL
Sahatun 2L-L
Saba ^Lj . . .
281
Saha ^L-
276
Saiqhun L'L
Sahil J>L,
Sagha &L,
278
Sahala J^~,
252
Saiqhan UiL
Sahirani ^I^L
Sagha pL* ....
278
Sahara j>LJ
250
Saihatun ob^L
Sahirunj>L
Saha rll'
281
Sahara j*U
250
Saihuna j>*lL
Sahiruna,ijj9-L
Saha ^L. ....
281
Sahara j*U
250
Sailina uJUL
Sakhirin^>L
Sa'ala jL
242
Sakhira.... ^
252
Sa'ilun 3*'L*
125-B
«L, (Sa-'a)
Index 1 - The Qur'anic Words
(Sa-b)
SadatunJiL,
Sada iU .
Sadis^iLu
Sadasa.-.-^'ju
Sara jL
Sara.
. jLwj
Saribun ojL*
Saraba o'
276
254
281
254
Sariqun jjSjL-
Saraqa J^ 257
Sariqin qjSjL
Saraqa j^ 257
Sari'u I^cjLi
Saru'a <*JJ 256
Safilin crdUL
Safala" jL 260
Safilun *JjL>
Safala jL 260
Saq jLi
Saqa jL 279
Saq i tan UaSL,
Saqata J»L 261
*
Sakinan UTL
Sakana.... ^SL* 264
Salat cJL,
Sala JL, 282
Salimun jjlJL-
Salima iL 267
Samidun^L
Samada ... Jul* 269
Samiriyyun fc^L
Samara ^— .' 270
Samiran 1y>L
Samara C— 270
Sahun^L
Saha If- 275
Sahama 1*L
Sahama ... *+* 275
Sahiratun S^aL
Sahira ^1* 275
Saw? jjLt
Sawiya .... '^^ 280
Saw? ijjLt
Awa
Jj
Saba' I
Saba'
Sababun
Sabbaba ..
Sabt Cw M>
Sabata
Sabata C
Sabata
Sabbaha
na km
Sabaha....
Sabbahu
Sabaha....
7Z+4J J
TLw . 1
Sabbih
Sabaha
Sabbihu
TtMbU
. . fi j U tJl
Sabaha....
jjgund
T tjual .
Sabhun rLLu
Sabaha....
7t++ M .
Sabhan L*v<-
Sabaha....
TUu' .
Sab'un
Saba'a
iuw
38
mu (Sa-b)
^w—
243
244
244
244
244
244
244
245
244
244
245
126-B
£* (Sa-j) Index 1 - The
Sabu'u *]Li
Saba'a *Z* 245
Sab'an Uuw
Saba'a *J1< 245
Sab'atun Lu«
Saba'a «J1« 245
Sabaqa j«**
Sabaqa.... £L 246
Sabaqat OjLji
Sabaqa.... jll* 246
Sabaqu \jL u ,
Sabaqa.... $L 246
Sabilan %~*
SabTI ......*.. J~~, 247
Sabilun J***-
SabTI -*'J~- 247
jh (Sa-j)
Saja ,_^y->i
Saja..* ^^ 250
Sajada S*CJ
Sajada jjkL, 248
Sajadu Ijjbu/
Sajada ikl/ 248
run (Sa-h)
Sahabun ul«w
Sahaba.... <J*L, 250
Sahaban LL>v-
Sahaba...*. ^L, 250
Saharatun ij**,
Sahara _^1/ 250
Saharu \sj*~>
Sahara j>CJ 250
Qur'anic Words ^ (Sa-r)
Saharu x\^J
Sahara jxL' 250
Sahhar jlkyi
Sahara j>CJ 250
Sahiqun j*»u-
Sahiqa &lJ 251
'rL, (Sa-kh)
Sakhira 'J*~>
Sakhira .'...>^ 252
Sakhiru Ij^bw
Sakhira .... >-.' 252
Sa khkh ara j^l*
Sakhkhara >-- 252
Sa khkh arna \±j>L
Sa khkh ara >-> 252
SakhitaJakyi
Sakhita....-kk~. 253
Sakhtun Jakw'
Sakhita....-k^ 253
ju (Sa-d)
*
Saddan Iju
Sadda JlL 253
Sadidan Ijujl*
Sadida iju 253
Saddain j^juu
Sadda ju 253
jl« (Sa-r)
*
Saraban U^
Saraba o^l 254
Sarabil J^lj-
Sarbala.-l.JJ> 254
127-B
*L, (Sa-') Index 1 - The
Sarabinol^
Saraba o^I* 254
Sarahan \>\ji,
Saraha ^1. 255
Sarair J^
Sarra ^1 255
Saraban l^'
Saraba o^l» 254
Sard ijL
Sarada s_^ 255
Sarihu \j>J*
Saraha ^J* 255
Sarra' AJL
Sarra JL 255
Sari'un gjui
Saru'a *JJ 256
Saraqa Jj—
Saraqa...'.. j^ 257
Sarmadan Iju^
Sarmad.... Ju»^ 257
*
Sariyyan l/^
Sara J^ 257
£ (Sa- 1 )
Sa'a ^giuu
Sa'a J*J 259
fi
Sa'an l*«
Sa'a JxJ 259
Sa'atun IcL
Sa'a ^L, 278
Sa'atun 2jL
Wasi'a '**,/ 608
Sa'yan L*«
Sa'a ^yt-' 259
Qur'anic Words jl« (Sa-q)
Sa'idun jux-
Sa'ada jjiLi 258
Sa \r j *juh
Sa'ara >L, 259
Sia'ir jtjuu
Sa'ara.. '....yu. 259
fi
Sa iran \j*juu
Sa'ara '^L 259
uL (Sa-f)
Safaratun "tju*
Safara JL 260
Safarun j±*
Safara JL 260
Safiha 4JL1
Safiha .'....uL, 261
*
Safahan Lfa.'...
Safiha iJL 261
Safin un xjL
Safiha iJL 261
Safahatun sl^L-
Safiha iJu, 261
Safinatun iui*
Safana j>al« 261
^(Sa-q)
Saqar ^
Saqara JL, 261
Saqatu \JajL,
Saqata iiL 261
Saqf u uuLi
Saqafa <JSL 262
fi
Saqfan UiL*
Saqafa uuL, 262
128-B
X (Sa-k) Index 1 - The Qur'anic Words <~> (Sa-m)
Saqa^ytui
Saqa Jfc* .
262
Salsabil J---JL
Salsabil ...J~*JL
.... 265
Saqai^L
Saqa jL .
279
Sal lata JaL ,
Saluta 1L'
.... 265
Saqaita c*jL>
Saqa j_X .
262
Salafa CiL
Salafa LX
.... 266
Saqim ,«<Ji.--
Saquma... X ..
262
Salafan lX
Salafa ;_X
.... 266
X (Sa-k)
Salaqu IjiL
Salaqa |X
.... 266
Sakata cSL
osiksts. C^3s-^ .
263
Salaka ^UL
Salaka X-
.... 266
Sakaran \£~>
Sakara j*~, ..
263
Salakna l&JL
Salaka ill-
.... 266
Sakratun S^SL,
Sakara £L> 263
Sakana j£~>
Sakana.... ^X 264
Sakanun j£«
Sakana.... jX 264
Sakantun &L*
Sakana.... ^X 264
Sakinatun XSL,
Sakana.... ^iL 264
Jl»(Sa-l)
Sal 3-^
Sa'ala jL 242
Salaman l»"X
Salima X 267
Salamun »X
Salima X 267
SalasilaJJ^L
Salsala.... J_Jl- 265
269
Salm X,
Salima X
SallamajX
Salima X 267
SallamtumXL
Salima X 267
Sallimu IjX
Salima ....' X 267
Salwa <^X
Sala X
Salim »X
Salima' X
Sama'un :U-
Sama X
Samawat "
269
267
**u (Sa-m)
Sama
Sam'un
Ojw
Sami'a
Jbfcwf
y-a-i.' '
272
272
270
129-B
!♦!, (Sa-m) index 1 - The Qur'anic Words >- (Sa-w)
Sami'a «*m
Sami'a «*- 270
Sami'at C**k
Sami'a. ...'j-— 270
Sami'na L*—«
Sami'a iL- 271
Sami'tum () ?«>m
Sami'a '^L 271
Sami'u lj««m
Sami'a.....' ***« 271
Samak dL—
Samaka ... iU— 271
Sammun ^
Samma....^ 272
Samma'una j^iLL-
Sami'a ^o— 270
Sammu Ij***
Sama I— 272
Samma,^
Sama I— 272
Sami'an Lv>»...,-
Sami'a £«— 271
Sami'un ^
Sami'a L— 271
Samiyyan tLl,
Sama ll- 272
Sammaitu C^l
Sama LL, 272
Sammaitum ~J^
Sama L-T 272
Saminun auL
Samina ,vo— 272
&L, (Sa-n)
SanaL*
Sana L- 274
Sanabil JjL*
Sanbala'.. '&L 274
Sanatan 2^
Sana L- 274
jIk (Sa-w)
Saw'at ol*^
Sa'a *L 275
Saw'atun!^
Sa'a .L 275
Saw'un *jlu
Sa'a .L 275
Sawaun Aju
Sawiya .... '^^ 280
Sawt J»jl
Sata iL, 277
SawfaCijl*
Safa ciL, 278
Saw'alun 3j-
Sa'ala jL 242
Sawwala J^
Sawwal .... Sj^ 279
Sawwalat cJ^L,
Sawwal .... J^I* 279
Saw? ^^1/
Sawiya .... j^ 280
Sawiyyan t^Li
Sawiya .... '^^ 280
Sawwa J'Jui
Sawiya .... j;^ 280
130-B
<_s*"
(Sa-y)
Index 1 - The Qur'anic Words
(Si-d)
Sawwaitu cJ^>
Sawiya .... j^L 280
t^(Sa-y)
Sayyi'an till/
Sa'a *L* .
Sayyiat olL^
Sa a tL .
Sayyi'atun Xl^
Sa a tL .
Sayr^
Sara jL. ..
Sittatun 2t£,
Sittatun ....d
Sitrun^i
Satara
275
275
275
281
Saylun J*L
Sala ......... JL, 282
Sayna'a *L>L/
Saina'a.... ^Lul 282
Sittin fy£t*
Sittatun .... i^
Sijill J*^
Sajala ...
Say u' tin a U-^-l
Ata.
■ty
8
Sayyidan fjuL
Sada iL 276
SayyaratunljL-
Sara jL, 281
Sijnun j*v-
Sajana l y*l<
Sijjil J**-,^ ,
Sajala J*«-.
Sijjln cry***
Sajana j^k-
Sihrun j^
Sahara ^»il/
Sihran olj****
Sahara j*L
(Si-)
ST a '/e""
Sa a *Lu*
Si at C xjyytf
Sa a *u«
Sittun Ctl
Sittun ...
^
Sihu
Saha
-L,'
^ (Si-'a)
275
Sikhriyyan t^
Sakhira.... yw'.
. 275
(Si-t)
. 247
Sidrun jju
Sadira
J -U-v' .
Sidratuntjjiyi
Sadira iji
247
248
247
£-,(Si-j)
249
249
249
250
run (Si-h)
250
250
281
£-(Si-kh)
252
ju (Si-d)
253
. ... 253
131-B
J-
(Si-r)
Index 1 - The Qur'anic Words
(Su-b)
Si ma L^wi
^(Si-r)
Sama ....... 1L ....
279
Sira'an Ul^
Saru'a yJJ ...
256
^(Si-n)
Sirajan Ul^
Sin^
Sarija gy/ . . .
254
Saufa Lij** . . .
241
Sirran \JL
Sinnun ^
Sarra ...'... jL
255
Sanna j~,
274
Sirru Jm
Sinatun &*«
Sarra JL
255
Wasana... 1 >-'ji
609
SiratunS^
Sara ...jL ....
Sinina jc**
281
Sana L*
274
Siru Ij^jw
Sinina ac-w
Sara jL ....
281
Saina'a .... *L—
282
J-(Si-q)
Siqayah VuL>
(Su) j-
Saqa ^Jl* . . .
262
Siqaj*w
£l»(Su-')
Saqa jjL . . .
279
Su'ila 3^1
<4L (Si-k)
Sa'ala JL, ....
242
Sikkinun <>5L,
Su'ilat cJUl
Sakana.... j^SL ..
264
Sa'ala JL ....
242
Skinatun 2x£*m
Su'ilu l±L
Sakana.... ^SL
264
Sa'ala JL, ....
242
yL. (SU-b)
J-(SH)
Subatun oLl
Silsilatin iJLJL
Sabata c^L ...
244
Salsala .... J—lL-
265
Subhana jL*~*
Silm JL*
Sabaha.... ruL ....
244
Salima JL ...
267
Subqan U^
*u(Si-m)
Sabaqa.... jL,
246
Simanun "jL^
Samina.... j*l* ..
Subulan'iL-/
272
SabTI J—i ...
247
132-B
gel(Su-j) Index 1 - The Qur'anic Words jL(Su-l)
(Su-j)
Su'idu Ijjuu-
Sa'ada jl«1i .
258
Sujjadan IjimI
Sajada s»CJ. .
248
Su'iratOjju^
Sa'ara ^il...
259
Sujjirat oJkL
Sajara j>C* ..
Sujud syxL
Sajada ±*1*' .
Awl
249
248
[Su-h)
Sufaha' /l$il
Safiha iju* . . .
Sufla Jul,
Safala Ji-..
uL (Su-f)
261
260
Suhqan \2*L
Sahiqa J*-)'.
251
250
[Su-d)
Suqita loL
Saqata Lai* ..
Suqna LaL
Saqa 'jL* . .
jL(Su-q)
Suht c**L
Sahata c^L,
al
261
279
Sudus ^jL
Sadasa ....^ju .
254
Suqu \jjL
Saqa < _ s lli .
262
Sudan JjL
Sada ijx*. .
254
Suqufan Uil
Saqafa uul*'. .
262
Suradiq JaIjI
Sardaqa... j'sj*
J
(Su-r)
.. 255
Suqyan Ll/
Saqa JL* . .
262
<sL (Su-k)
Sururan \jjj*
Sarra JL ...
.. 255
Sukara Jj\&L
Sakara Jsl*..
263
Sururun ^1
Sarra JL ...
255
Sukkaratojsl
Sakara j>~* ..
263
kL(Su-t)
jl(Su-l)
Sutihat c^aJ
Sataha «!>*« .
258
Sulalatun SftC
Salla 3--
267
Su'ur j**/
Sa'ara j*L»...
J
(Su-')
259
Sullaman tJL
Salima 1L ..
Sullamun JL
Salima 1L ..
267
267
133-B
I»L (Su-m) Index 1 - The Qur'anic Words *LA (Sha-')
Sultan jLkC ,
Sudun "ijL
Saluta 3aL»' ..
... 265
Sada iLu
276
Sulaiman jLJl
SuratunSj^L
Salima Ill* ...
... 267
Sara jL*
277
r
(Su-m)
Surun *jj*
Sara jL*
277
Sumumun Ij^L
Samma.... 11»
272
Suwarun ^1
Sara jL. ....
277
(Su-n)
Suwan j^m
Sumbul J^mi
Sawiya .... [$^L .. .
280
Sanbala... J1l*
273
^L(Su-y)
Sumbulat o")L^
«■» . * - *-*
Sanbala... J^lL
273
Suyyirat Oj^
Sara jL*
281
Sumbulatun ILl^
Sanbala... j^ ..
... 273
Sunanun ^1
(Sha-) jS
Sanna |>»...
... 274
Sundusin ^jul
:b(Sha-')
Sanada.... jol*
273
Sha'a *lfi
Sunnatun Sll
Sha'a *Li
302
Sanna |>-....
274
Sha'nin jli
*
Sha'ana... jLi ....
283
■*-
(Su-h)
Suhul Jj4^-
Sahula 34- ■■
275
Sha'nun jLa
Sha'ana... jLi ....
Shani'uka d&b
283
->-
(Su-w)
Sha'ana... jLi ....
283
Suw'a ^Ijl
Shaniun ^b
Sa a ^L ...
... 275
Shana'a...L£i
298
Suwa'un 1*1^1
ShakhisatunLa>b
Suwa'un .. t\j~,
278
Shakhasa ,_^-i .
284
Suw'al Jl>-
Sharibuna Q^jjlS
Sa'ala JL, ....
.. 242
Shariba Cj^
285
Su'un tjL
Sharibina qjyb
Sa a ^L ...
275
Shariba L>^
285
134-B
1 (Sha-t)
Index 1 - The Qur'anic Words
j-"
(Sha-r)
Sharik djb
Sharika dip 288
Shawir^b
Shara jli
Sha'irun ^cb
Sha'ara.... '&
Shakiran ff\£
Shakara...
Shakirun ^^Sb
Shakara...
Shakirin &J\£
Shakara. ..'Js2,
Shawir^b
Shara jli
301
291
Shafi'in qyJb
Shafa'a "'.£& 293
Shaqqu lyb
Shaqqa.... jji 295
Shakirun ^Sb
Shakara. ..Xi 296
296
296
296
299
Shahidun j*b
Shahida ...' Jl^2 300
Shahidan lji*b
Shahida ...'Ip 299
Shahidun jjo*b
Shahida... jl^5 299
Shah id in ^jukLi
Shahida... o^i 299
Shattan tis
Shatta c-i
<& (Sha-t)
283
gS (Sha-j)
Shajara^b
Shajara '^ 284
Shajarun^b
Shajara ^ki 284
Shajaratan f^vS
Shajara ^ki 284
Shajaratin Syjb
Shajara ^ki 284
Shajaratun %^&
Shajara '^ 284
j& (Sha-d)
Shadadna biJiS
Shadda a2t 285
Shadidun jujl£
Shadda j^' 285
Shararun Ijlps
Sharra "Ji,
Shariba ob
Shariba op .
j2b (Sha-r)
287
285
Sharibu \J,Ji
Shariba op 285
Sharah £b
Sharaha ^p 286
Shara'a &b
Shara'a pP
Shara'u lj*p
Shara'a e^.
Sharrida /p
Sharada...Vp.
Sharrun "Ji
Sharra p .
Sharran Xjh
. 287
. 287
. 286
. 287
135-B
k£ (Sha-t) Index 1 - The
Sharra *£ 287
Sharqiyyan ZSjZ
Sharaqa '£_£, 287
Sharqiyyatun XSji,
Sharaqa ' Jj2i 287
Sharau Ijyi
Shara ^Ji, 288
Shariatun 1*^
Shara'a VJi, 287
Sharikun isL^S
Sharika iJp 289
L2 (Sha-t)
Shat'un Iks
Shata'a....lki 290
Shatra J£>
Shatara.... >2 290
Shatatan llks
Shatta 12 290
Shatiun ^kb
Shata'a....lki 290
g& (Sha-')
Sha'air ^1*4
Sha'ara....>2 291
^ (Sha-gh)
ShaghafaCi*-
Shaghafa . Ciii 293
Shaqhalat cJU&
Shaghala . JJLi 293
u& (Sha-f)
Shafa 112
Shafa Hi 295
Qur 'an ic Words u& (Sha-k)
Shafa'atun 2LIL3
Shafa'a.... U2 293
Shafatain tniiS
Shafaha.."ili 295
Shaf'i gi£
Shafa^a ....£& 293
Shafaq jiS
Shafiqa.... j!2 294
Shafi'un £>iS
Shafa'a ....^2 293
jfc (Sha-q)
Shaqqan Hi
Shaqqa.... j2 295
Shaqaqna L22£
Shaqqa.... j-i 295
Shaqu ljj&
Shaqiya... ^12 296
Shaqiyyun "<££,
Shaqiya...^ 296
dl2t (Sha-k)
Shakara ^5w
Shakara... ^ 296
Shakartum J££
Shakara . _£2 296
Shakilatun Sl5v5
Shakala... ^ 297
Shakkun d&
Shakka....iLi 297
Shaklin J&a
Shakala ..J5o 297
Shakurun jJ*J5>
Shakara... '^ 296
136-B
«2i (Sha-m) Index 1 - The
Shakuran fjjtj,
Shakara...^2 296
Ji, (Sha-m)
Shama'il JJLa
Shamala.. 3-2 298
Shamikhatun oU*L3
Shamakha k*2 298
Shams j*»«J$
Shamasa [^ i 298
,>& (Sha-n)
Shana'anun ^L-
Shana'a... 112 298
jS (Sha-w)
Shawb o>£
Shaba* oli 301
Shawkat 55"^
Shaka iJLi 301
Shawan Jja
Shawa jyi 302
£> (Sha-h)
Shahadatun !il*2
Shahida... 2*2 299
Shahida j^
Shahida... jt*2 299
Shahidtum -Jjl^S
Shahida... 2*2 299
Shahidna b.x*2
Shahida... 2*2 299
Shahidu I/jl^5
Shahida... 2*2 299
Shahrain l >/^
Shahara... ^2 300
Qur 'an ic Words Ji (Sha-y)
Shahrun ^S
Shahara... ^*2 300
Shahwatoij^M
Shaha 1*2 300
Shahwato^fS
Shaha 1*2 300
Shahidain ^ ju^i
Shahida... 2*2 299
Shahidan Iju*2
Shahida ...o*2 299
Shahiqan lL^2
Shahaqa .. 222 300
Shahiqun j^*2.
Shahaqa .. 222 300
^ (Sha-y)
Shay'un \g£>
Sha'a ^LS 302
Shay'an iLi
Sha'a ;ii 302
Shayban lL2b
Shaba *oli 302
Shaybatan L^
Shaba oL5 302
Shaykhun k^>
Shakha.... £li 302
Shay khan lk*25
Shakha.... £LS 302
Shaytan jlk-3
Shatana ... ^L2 290
Shayatin tnLl2
Shatana .*' 2L2 290
137-B
14 (Shi-') Index 1 - The Qur'anic Words J^ (Shi-y)
(Shi-) ^
Shi 13 Cfci.1.1'
Sha'a «Li .
Shi'tum phi
Sha'a «Li
^i(Shi-')
302
302
Sha'ara.... 'J£, .
Shi'yan^*S
Sha'a pLi
Shirkun ^Jyi
Sharika....'^!^
Shi'tuma L-iLS
Sha'a ;is 302 Shifa'un *li3
Shi'na but
Sha'a....'... «Li
Shita »ls£
Shata ..'...
302
Jb (Shi-t)
283
Shidad al-nS
Shadda...'
285
Shidadan U\xi>
Shadda ....Jii' 285
Shirbun L>^>
Shariba....' v > r i
jA (Shi-r)
285
Shirdhimatun loip
Shirdhimatun i<i^
Shir'atun lc^
Shara'a.... VJZ,
286
Shi'r jx£>
Sha'ara....
Shi'ra <jj*£>
287
g£ (Shi- 1 )
291
291
303
ji, (Shi-r)
288
<Jtt (Shi-f)
295
J4 (Shi-q)
Shiqaqun JliS
Shaqqa.... jji 295
Shiqqin^S
Shaqqa.... j2 295
* -.
Shafa .
.^yi^
, C(li .> Shiqwatun »jiS
(Shl " d) Shaqiya...^.
295
J* (Shi-m)
Shimal JL-2
Shamala.. J—i 298
Shihabol+3
Shahaba
Shiban
Shaba.
' *
j Li
+3 (Shi-h)
299
^ (Shi-y)
302
Shiyatun LJS
Washa J^j
Shi'atun £**£
Sha'a pli
610
303
138-B
(Shu-/)
Index 1 - The Qur'anic Words L» (Sa-')
(Shu) 'J,
Shuhub «-4-
Shahaba ..*_4-i
299
(J 2
(Shu-/)
Shuhada'*|jtf3
Shahida... j^i
299
Shubbiha aI£
Shabaha .. aI2
283
Shuhurj^S
Shahara... 'Jfi
300
Shuhhun k£
Shahha.... ki
284
Shura Jjjz
Shara jli
301
Shuhum ,J*J,
Shahama. **2<
284
Shuwazun %\jZ
Shaza iLi
301
Shuddu I/juS
Shadda.... -ui
Shuraka' *l^
Sharika.-.-iJ^
285
... 288
Shuyukhan ^JjS,
Shakha....^li
302
Shurbao^
Shariba.... O^i
... 285
(Sa)>
Shurra'an &"Ji
Shara'a ' ^p>
287
L> (Sa-')
Shu'abin <_**£>
Sha'aba ...wJii
291
Sad ,j0
Sadiq JsLs>
303
Shu'aib ^Jti
Sha'aba... >_^*2i
291
Sa'imat oL'L>
Sama ^L*
325
Shu'ara *lyti
Sha'ara.... ^ii
... 291
Sa'imTnauuJL?
— **
Sama ^L*
325
Shu'ubanojii
Sha'aba ...CJii
... 291
Sa'iqan dbL?
Sa'iqa Jj*'<~
315
Shuqhulun 3^
Shaghala . JJLi
... 293
Sabirat ol^L?
Sabara .... ^>
305
Shufa'a' *l*ia
Shafa'a....«J&
293
SSbiratun^U
Sabara ....'^La
305
Shuqqatun &&
Shaqqa .... j^i
... 295
Sabiru lj^>L?
Sabara .... ^>
305
Shukran (j£
Shakara... '^
... 296
Sabirun jjj^L?
Sabara ....^>
305
139-B
L* (Sa-')
Index 1 - The Qur'anic Words
(Sa-b)
Sabirin j^L>
SafinatciiL?
Sabara .... ^>
... 305
Safana 'yLa .
317
Sabi'un^L*
Salu 'JCf
Saba'a L^>
... 303
Sala ,Jla .
320
Sabi'in u&L?
Saba'a L^
305
SalihgJL?
SalaFia ?Jl^ .
318
Sahibatun L>L?
Salihain ca3-L?
Sahiba L^~^
307
Salaha tJl^ .
318
Sahib t_->L<?
SalihatoU-L*
Sahiba L^~^
307
Salaha ?Jl^ .
318
Sahibun L>L?
Salihun £JL?
Sahiba ^^<_s>
307
Salaha tJl^ .
318
Sahibay^>L»
Salihan llL»
Sahiba u«
307
Salaha ?Jl^ .
318
Sakhkhatun S>L?
Salihunajj^-L?
Sakhkha..?^
... 308
Salaha ?Jl^ .
318
Sadiqan lliL?
SalihinaqvJ-L?
Sadaqa. ...j-i~<?
... 310
Salaha ..'.. ?Jl^ .
318
SadiqunQyiL?
Salu I^L?
Sadaqa....jju^
... 310
Sala ^Jl^ .
320
Sadiqin jjSiL?
SamitunajjioL?
Sadaqa.... J-l^
... 310
Samata.... c^s
321
SadiqatotSaL*
Sadaqa.... jju»
... 310
JLp (Sa-b)
Sadiqun £;aL>
Sabba uu«
Sabb >_~^ .
304
Sadaqa.... j -^
... 310
Sarimin»jL?
Sababna U~~s>
Sabb t-w» .
304
Sarama.... ,j^>
... 314
Sabban III?
«~ ■ • - j . i
Saqhiruna OjjiU»
Sabb w-^ .
304
Saqhira ....^l^
... 315
Saqhirina^jcLg
Sabbar JLa
Sabara .... ^> . .
305
Saghira.... y^
... 315
SaffunajjlL?
Saffa "JsLs
... 317
Sab bah «**?
Sabaha.... ?w>
304
140-B
h*> (Sa-kh) Index 1 - The Qur'anic Words J*> (Sa-r)
304
305
Sabah rL-*
Sabaha.... '^>
Sabar^**?
Sabara ^>
Sabrun J~*>
Sabara .... ^ 305
Sabran QL?
Sabara .... '^La 305
Sabarna tj***
Sabara 'iLa 305
Sabartum
Sabara '1
fJV*
Sabaru \jj~&
Sabara ^».
Sabiyyantl^
Saba L*>. .
305
305
307
jtL» (Sa-kh)
Sakhrun ^a
Sakhara... 'J*-? .
Sakhratun »jk^
Sakhara...
308
308
Sadda x^>
Sadda ju».
Saddun Tjl<?
Sadda ju» .
jl* (Sa-d)
308
308
Sadadna biJL*
Sadda ju»
Sad run jjiy*
Sadara ',X»
Sad'un «- ju?
Sada'a & ju»
309
309
Sadafa Ci'ju*
Sadafa CiJu».
Sadafayn jjl jl*
Sadafa CJju*.
310
310
Sadaqa Jjl^»
Sadaqa .... j jl«» 310
SadaqatcJjL.?
Sadaqa .... j jus> 310
SadaqatoUju?
Sadaqa .... jjua 310
Sadaqatin SSju?
Sadaqa.... jji^> 310
Sadaqatan LsSjl*?
Sadaqa....j'ju^ 310
SadaqtacJju?
Sadaqa.... j'ju^ 310
Sadaqu lyju?
Sadaqa....j'ju^ 310
Saddaqa Jju»
Sadaqa.... j'ju^ 310
Saddaqat cJjl?
Sadaqa.... jjl*> 310
SaddaqtacijL?
Sadaqa.... j'jl^> 310
SaduqatoUju?
Sadaqa.... jji^> 310
Saddu I/jl?
Sadda ju»
308 -
Sadidun juju*
Sadda .X»
308
308
Sarhun ^s>
Sara ha £^»
jL» (Sa-r)
312
141-B
t* (Sa_,) Index 1 - The Qur'anic Words &* (S a " k )
Sarhan £^>
Saraha £^s> ...
Sar'a U^s»
Sara'a \j^> ...
Sarratin S^s>
Sarra "J~o ...
Sarsaran tjJju*
Sarsara.. ..'J»JJ»a .
Sarsarin j*#j*a
Sarsara.... 'jJj^
Sarafa Ci^L?
Sarafa o^ .
Sarafna Li^>
Sarafa o^>.
Sarfan ll^»
Sarafa Ci^ .
Sarrafna bj>"j*?
Sarafa o^ .
Sarikhun hj^»
Sarakha... '^a ..
SarTm *>_*?
Sarama ^L»
312
314
313
313
313
314
314
314
314
312
314
£-» (Sa-')
Sa'adan Ijl*^>
Sa'ida juiLs 315
Sa'iqa Jju<?
Sa'iqa .'.... j^? 315
Sa'qatun xajLs
Sa'iqa j^ 315
Sa'udan fi^L?
Sa'ida jl«L» 315
Sa'idan
Sa'ida JutJ 315
fe (Sa-gh)
Sagharun f,Uus>
Saghira .... 'ji^ 315
Sag hat cJu»
Saqhiya ... ' {J »^> 316
Saghfran (£.
Saghira....jj«^ 315
Saghtrin >Jut?
Saghira .'...'J^> 315
Saghiratan tjJL?
Saghira ....'jLs 315
<JL» (Sa-f)
Safa Li^
Safa 'JL* 317
SaffantLs>
Saffa Li-* 317
Saffat oLL?
Saffa Li^ 317
Safha «ju<?
Safaha ^ 316
Safhan l*il?
Safaha ^ 316
Safra'u il^i^
Safara 'jLa 317
Saf safari CLa&>
Safsafan [\'nY,*> 317
Safinat oXL>
Safana ...'. ^i~^ 3" 1 7
Saf wan olt*-*
Safa 'jLa 317
«iC»(Sa-k)
Sakkat cSlo
Sakka iL» 318
142-B
J-s (Sa-1) Index 1 - The Qur'anic Words 1& (Sa-y)
Salli ^L»
Sala
v~ x - Sawtc
Sata
.X.
Salat Vj^a
Sala ">U> ..
Salabu \jLa
Salaba >_Jl^.
320
320
318
Sawaban \>\j*a
Saba ... ^_>Li>
Sawaffaol^*?
Saffa lilrfi
jL» (Sa-w)
La 324
323
Salah ?Ju?
Salaha jJl^ 318
Saldan CdL?
Salada jJu» 320
Salsal JLaL»
Salla 3-^
Salawatun ol^L»
Sala ">U> ....
Sawa'iq jJlj**
Sa'iqa ,5*-^ .
Sawami' H*\y^>
Sama'a.... *-o-^ .
Sawwarna \ij^>
Sawwara..j^a . .
320
320 Sayas? ^s»L-s»
Sasa ^U»
Salawatin oljJL*
Sala ">U> 320 Sayyibun
Saba
L»
Sallu ljL>
Sala JLo 320 Sayhatin l»J~o
Sallu flU Saha ....'... ^
Sala ">U> 320 Sayhtu tx-L?
Salla JU Saha c l/
Sala ">U> 320 Sayhata J*w^
Saha 7-L^
r*^ 3 -" 1 ) Sayd
Sammu \J^ "sada
Samma.... i~^ 322 _
Saydun ju~?
' /e„ «\ Sada iL^
,>-» (Sa-n) -
Sayd a jlL>
022 Sada al^>
San'atun 2La* ^J?,
„„„ Safa
fu~a
r*
Sana'u
Sana'a
Sana'a.
317
315
322
325
^(Sa-y)
326
322
■ijLo-
323
326
326
326
326
326
326
326
143-B
tf> (Si-/) Index 1 - The
(Si-) j>
p*(Si-/)
Sibqhatan ^
Sabagha .. '<^L> 306
Sibqhun|w>
Sabagha .. p^> 306
Sihaf <Jbw»
Sahafa..'.. Cik^ 308
Siddiqun J^jl^
Sadaqa.... j'ju^ 310
Siddiqina trvi jl^>
Sadaqa. ...jXa 310
Siddiquna^jL*
Sadaqa....j'jL 310
Sidqun^jy
Sadaqa .... jX» 310
Sidqan lljy
Sadaqa..'.. j'ju^ 310
SiratunJ*!^
Sirat '..±>\j-f 313
Siratan U>\^>
Sirat '-^\rf 313
Sirrun ^»
Sarra .' "^> 313
Siliyyan CLa>
Sala *'. JLa 320
Sinwanun %\j~a
Sanwun ... ^> 323
Sihran ]j+*a
Sahara..'.^ 323
Siyamin.L*?
Sama f U 325
Qur'anic Words c° <5u-/)
Siyamun lL*»
Sama f U 325
Siyaman t*L<*
Sama f U 325
(Su-) Ip
>(Su-/)
Subhu «IL?
Sabaha .... '^> 304
Subbu \jLf
Sabb...* "JL* 304
Suhufun *u&La
Sahafa '*Ju*~? 307
Sudda jl?
Sadda jl^ 308
Sududun a/jl^
Sadda ... Ju» 308
Sur^/
Sara > 324
Surifatci^
Sarafa 'J>'J*e> 314
Sufrun *jLo
Safara 'jLa 317
SulbuX?
Sala'ba yl^ 318
Sulhun n&f
Salaha ^L* 318
Sulhan l*L?
Salaha ^Ju? 318
SummunlL?
Samma.... jU^ 322
Summan tH?
Samma.... JU^ 322
144-B
U»(Dza-/) index 1 - The Qur'anic Words > (Dza-r)
***a
Sun'a
SanaTa
Suwa'a
. *J~£?
Sa'a t-L^?
SO run \\£a
Sawwara..j^
322
325
325
(Dza)>
L-» (Dza-/)
Dza'an ,^i»
Dza'ana ■■■l^
Dza'iqun j;U>
Dzaqa jjLi ....
Dzahikun *A>iu>
Dzahika ... iU^ . .
Dzahikan iJo-L^
Dzahika ... ilkj? . .
Dzahikatun 2£»L»
Dzahika ... iUC^ ..
Dzarrun jLi»
Dzarra "^ ....
Dzarrina jgli*
Dzarra "j^ ....
Dzaqa ^L?
Dzaqa ^Li? .. .
Dzaqat cJU>
Dzaqa ^Li?
Dzallun jjiU?
Dzalla 3-^ ■■■■
327
328
330
Dzallin uJU»
— ~' . ,
Dzalla J_i?
Dzallan H&>
Dzalla 3-^ ■
Dzamir yU?
Dzamara.
j-ft^-i'
333
333
334
Dzabhan lkw»
Dzabaha..
7t^?
^(Dza-b)
.. 327
Dzahikat c£*w>
Dzahika ... iU^?
g>(Dza-h)
327
&»(Dza-f)
336 Dzafadi'un paliLi*
Dzafda'a ..e<jii>..
328
328 — '
Dzaraba
Dzaraba
Dzarban l^j
Dzaraba... o
Dzarbun L> ^
Dzaraba... ^_>'
332
j»2» (Dza-r)
328
328
328
330 — '
Dzarabna L^
Dzaraba... o
336 — '
Dzarabtum „i
Dzaraba.
(H>*
Dzarabu lj^»
Dzaraba
336 ^
333 Dzararun Jr i»
Dzarra ^
328
328
328
329
145-B
£> (Dza-') Index 1 - The Qur'anic Words J* (Dzu-/)
(Dza-y)
Dzarrun^?
Dzayr _^>
Dzarra "j^ ...
329
Dzara ',U>
. ... 335
Dzarra'u *f£>
Dzayfun Lij2?
Dzarra ^ ...
329
Dzafa ciLi?
Dzaiqun j*2?
335
£* (Dza- 1 )
Dzaqa ^L?
....335
Dza'ufa Liuu^
Dzayyiqan lll^
Dza'afa .... ^_i*Ii?
331
Dzaqa ^Li
....335
Dza'ufu IjIa^?
Dza'afa .... Li*I>
331
Dza If an lL*^>
(Dzi-)^
Dza'afa ...' C_i*l^
331
^ (Dzi-/)
J^(Dza-l)
Dziddan Iju»
Dzalla j^>
Dzadda ....' 'ai
. ... 328
Dzalla 3-^ ■■
333
Dzi'afan llU^>
Dzalalun J^Zf
Dzalla 3-^ ■■
D7a'afa i «*!>
....331
333
Dzi 'fain <jru*i»
Dzalalatun IbU?
Dza'afa .... ;_i*^
....331
Dzalla 3-^ ■■
333
Dzi 'f unlike
Dzalalna UU£?
Dza'afa .... ;_i*^
....331
Dzalla 3-^ ■■
333
Dziqhthanll*^
Dzalaltu ■- II •-
Dzaghatha cJLlij
....331
Dzalla 3-^ ■■
333
Dziya'un*L>
Dzallu l^
Dza'a .'«Li>
....334
Dzalla 3-^ ■■
333
Dziza IjgJ?
Dzaza '^L?
. ... 335
^(Dza-n)
Dzaninun a^>
— t<-
Dzanna....^...
334
(Dzu)>
Dzankan t&£»
(Dzu-/)
Dzanaka.. illli>
334
Dzuhan lk^?
Dzahiya ...'«^?
. ... 328
146-B
Lb(Ta-')
Index 1 - The Qur'anic Words *_J?(Ta-b)
Dzuhaha l$k^>
Dzahiya ■■■ LS ^ ■
DzuribaL^?
Dzaraba... ^>'J^ .
DzuribatcJ^
Dzaraba ... o^».
Dzu'afa'u *libu^
Dza'afa .... LA*i>
Dzu'funluS
Dza'afa .... ;_i*Ii?
328
328
328
331
331
(la)'J*
U» da-')
Ta'ifataini cniL'lk
lafaoLb." 346
la'ifatun&Lk
lafaoLb 346
Ta'ifinatruJLt
lafaoli 346
la'ifunli'U?
JafaoLb 346
Ta'ifatanioLtfU*
JafaoLb 346
Ta'i'inaowJU*
Ta'a p Lb
Ta'irun^U*
Jara jLb
345
349
IabaL>U>
labav-Lt 348
Jarfuno^J*
larafa 'J>'J* 337
Taridin ajU»
Jarada {Js 337
Tariq Jyli>
laraqa 'jj> 338
Tariqun JjU»
Jaraqa 'jj> 338
Ta'atan licit
Ta'a
• Lb
345
338
Ta'imunlcLt
Ta'ima..'... j^ub
Ta'aman lUll?
la'ima....' **Jj 338
Taqhiyatu c^cQ*
Jagha "j^> 339
Taghun^U,
Tagha^Jub 339
Taqhina q£U>
Tagha..."'..^ub 339
IaghutOj*U»
Jagha ^Jub 339
JafaCiU*
lafa oLb 346
TaqatunJsU*
Taqa j;Lb 347
TalaJU*
Jala jLb 347
TalibuJU*
Talaba yJLb 340
Taluto^U*
Jala JLb 347
Tammatu&Q>
Jamma lb 343
vJ> (la-b)
Jaba'a kit
lab'a *^b
336
147-B
>(Ta-r) Index 1 -The
Jabaqunjlk
labaqa .... '^As 337
Jabaqan liJ»
labaqa .... jli 337
> da-r)
Tara'iqun j;I^I»
Taraqa [j£t» 338
Jaradtu c/sjb
larada i> 337
Tarafay^Jrt
Tarafa 'J*J* 337
Jarafan l*^J»
Jarafa Ci^i 337
Jariqan tl^i*
Jaraqa |j£2» 338
Tariqatun Il^I?
Taraqa j^l 338
Jariyyan tgl
Taruwa Xr^ 338
& da-')
Ja'amunlUJ?
Ja'ima **1 338
la'mun !Vi
Ja'ima »*i* 338
Ja'imtum JL*1>
Ja'ima Jl> 338
Ta'imu Ij-jJ?
Ja'ima. .'.... *A> 338
Ta'anu \J*&>
Ja'ana j*J? 339
& (Ta-gh)
Taqhau j*i?
Qur 'an ic Words ^(Ta-m)
Jagha ^*2> 339
lagha^
Jagha ^Jut 339
cii (Ja-f)
Taf iqa jii?
Jafiqa' jLt 340
Jafiqa U&
Jafiqa .'. jii 340
JJ> (Ta-I)
Iallun3J»
Jalla JJ» 342
TalabanlXk
Jalaba ...... Lit 340
Talhun^it
Jalaha kU> 340
lal'unili
Jala'a jLU 341
Jala'atc**Q>
Jala'a jli 341
JallaqajQ?
Jalaqa jLU 341
Jallaqahunna *&¥&>
Jalaqa jU» 341
Tallaqtum | ^2Lt»
Jalaqa ...... jli 341
Jalliqu lj«Lt
Jalaqa ..'... jii 341
Tallaqtumuhunna ^_^i2G?
Jalaqa jii 341
(J» (la-m)
Jam 'an l*J?
Jami'a £«_k 343
148-B
ji (Ta-w)
Index 1 - The Qur'anic Words -L(Ti-/)
Tamasna I;.,,. U
Jayyiban £l
Tamasa.... 1 _ r *L
342
Taba
Tayyibato
..OIL
Li
348
jl» (la-w)
Taba
..OIL
348
Tawdun ijj?
Tayyibatur
ilH)
Tada ilL ..
.. 345
Taba
..OIL
348
Jaw'an li^L
Tayyibuna
£>jjl»
Ta'a p IL ..
.. 345
Taba
..OIL
348
Jawwa'atcj^J*
Tayyibin trull*
Ta'a plL ..
.. 345
Taba
..OIL
348
Tawwafuna Cjyy*
Tafa OIL .
.. 346
Tawilan^LfL
(Ti -) J>
Tala JlL ..
.. 347
J, (!>/)
aL (Ta-h)
Tibaqan if LL
Taha <d>
Tabaqa ..
■-J?L
337
Taha jiL ...
.. 343
Tibtum JLk
Taba
.. OLL
348
TahalfL
Taha l$L ..
.. 337
JibnaoU?
Taba
..OIL
348
JahharajfJ»
Tahara O^J? .
.. 344
TJflan^UL
JahhirjJjJ*
Tahara O^J? .
.. 344
Tafula
Tiflun3ii»
.:&>
340
Tahhiral.lL
Tafula
..jiL
340
Tahara ^$L ..
.. 344
Tinuntfrl*
Tana
..-,lL
349
Tahur i^lJ»
Tahara ^i .
.. 345
TinanlLL
J"
(la-y)
Tana
■■iLL
349
Tayyun^J*
Tawa j^L .
.. 348
Tayyibin <J2b
Taba OIL .
.. 348
149-B
>(lu-/) Index 1 -The
Qur'anic Words J£(Za-l)
Zalimun jjJLfe
Zalama .... life 351
ZaliminauwJlfe
Zalama ....JLfe 351
Zannina l*jU?
Zanna '^fe 352
Zahiratantjftlk
Zahara .....'^ 353
Zaharu ljy.ll?
Zahara J& 353
Zahirina &j*\b
Zahara Ji$fe 353
gJKZa-')
Za'ni ^afe
Za'ana <>*fe 350
Ji(Za-l)
Zalla *$
Zalla jjfe 350
Zallamun 1*^
Zalama ....life 351
Zalta cik
Zalla jjfe 350
Zallatcife
Zalla 3fe 350
Zalaltum ( »dJife
Zalla .:$> 350
Zallana UUfe
Zalla 3fe 350
Zalama life
Zalama ....life 351
Zalamna Lull?
Zalama .... life 351
150-B
(TU-) %
> (lu-/)
Tuba L4»
laba v 1 ^ 348
Jubi'akJ?
Jab'a ill* 336
Tuqhyanan \SLxh
Jagha Jii» 339
Jumisat^L*2»
Jamasa... . ^-U? 342
Turun*^
lara jll> 345
JulanVjJ*
Jala jLfe 347
Tufan^Uji»
lata oLfe 346
Juwan JjL
lawa Isj^ 348
Tuwa^i*
lawa [sj^ 348
(Za-) %
U(Za-')
Zalimatun LJlfe
Zalama .... life 351
Zalimi^Jlfc
Zalama' .... life 351
Zalimun 1JU?
Zalama .'.. life 351
,Jj. (Za-m) | n dex 1 - The
ZalamtucJfe
Zalama .... life 351
Zalamtum ~Jk
Zalama ....'^> 351
Zalamu IjlU?
Zalama .... (JiJ? 351
Zallu \J&
Zalla 3J» 350
Zalumun IJlb
Zalama .... (Jit 351
Zalumanl^jjt^
Zalama ....(JU? 351
Zalilan $U£
Zalla .'.-3^ 350
Zalilun^.
Zalla.....'.. .-3^ 350
(JMZa-m)
Zam'an ^Lfe
Zami'a Li 352
Zama'un Li
Zami'a IJ=> 352
c^(Za-n)
Zanna j£
Zanna ^fe 352
Zannun ^
Zanna "$> 352
Zanna life
Zanna y» 352
Zananna Life
Zanna $> 352
ZanantuiaJ?
Zanna "Jb 352
Qur'anic Words ^ ©-/)
Zanantum *i^k
Zanna Jb 352
Zannu fJSb
Zanna "Jb 352
^(Za-h)
Zahar j^Sb
Zahara . . ^b 353
Zahrun j^b
Zahara _$> 353
Zahran (j)b
Zahara _$> 353
Zahiratunt^lfe
Zahara ^b 353
Zahirun^fe
Zahara j^fe 353
Zahiratun ^fe
Zahara ^ 353
(Zi-) J*
Mz\-i)
Zilal J^lfe
Zalla..' 3^ 350
Zillun&lfe
Zalla y»
Zihriyyan Zj^b
Zahara . . ^ 353
151-B
% (Zu-/) | n dex 1 - The
(Zu-) %
%(Zu-l)
Zullatun 3^
Zalla '..$* 350
Zulalun^
Zalla y* 351
ZulimajUk
Zalama'.... life 351
Zulimu Ijilfe
Zalama ..'. life 351
Zulmun life
Zalama ....life 351
Zulman lll£
Zalama ....life 351
ZulumatoLife
Zalima life 352
Zununa jjife
Zanna ^fe 352
Zuhururijj^fe
Zahara _^fe 353
CAin) t
U ('a-')
'A'ilan^L
'Ala JU 395
A'ilatan SL'U
'Ala JU 395
Abidat oUU
'Abada Ju£ 355
Qur'anic Words ^ O')
' Abidun j/juIg
'Abada jui 355
'Abidin (^juU
'Abada ..... Juc 355
'Abiri^U
'Abara ^li 356
'Abirina j^U
'Abara _£■ 356
Atiyatin LJU
'Ataya..'...'^' 358
Ajilatun il>U
'Ajila *.3^i 360
'Ad aU
'Ada Iji 362
'Ada ale
'Ada stc 392
'Adalytum^alc
'Ada I.lji 362
Adu IjaU
'Ada ate 392
'AdunajjaLc
'Ada Ijlc 362
Ashiru Ij^U
'Ashara....'^Lc 373
'Asifunui-s-U
'Asafa ui^sx 375
Asifat oLLtf-Lc
'Asafa ^i^sx 375
Asifatun iL^U
'Asafa uuoa 375
Asimun *«s>U
'Asama .... ^*& 375
'Afina OrviLc
'Afa ...*..'... Lie 379
152-B
U ('a-')
Index 1 - The Qur'anic Words
Ca-b)
'Aqaba *_«Sb
'Amun.tc
'Ama ,U ..
'Aqaba ^Jis.'
.... 380
395
Aqibu SySSs.
'AmilatunSJuU
'Aqaba ^As.' ....
.... 380
'Amila J-x'..
388
'AqirurijSU
'Amilun JaL
'Aqara Js.
.... 382
'Amila J-x'..
388
Aqiran lyU
AmilunjjJuU
'Aqara Jo.
.... 382
'Amila J*c'. .
388
Aqabtum ^J\s.
Amilin uJule
'Aqaba ^Jkc' ....
.... 380
'Amila J-u:'..
389
'Akif <JSU
'AmainiouU
'Akafa J&*z
.... 382
'Ama »U ..
395
'Akif una ^JSlc
Ahadtum ^j^U
'Ahida ^s. ..
'Akafa J&s.
.... 382
392
' Akifina crySle
Ahadu IjjiftLc
'Akafa J&s.
.... 382
'Ahida i$-c ..
392
Alamin quite
'Alama ^
.... 383
vi ('a-b)
'Alimun JU
'Alama <&£
'Alimuna^jJlc
'Alama fXc
Ta'bathuna (jjj&tf
383
.... 383
'Abitha cJc . .
'Abathanlic
'Abitha c~c . .
354
354
'Alimina aylle
'Alama fXc
.... 383
Abada juc
'Abada jui....
355
'AlinJL
'Ala *i*
.... 385
Abadna tjJe.
'Abada jui ..
355
Aim crJU
'Ala" ">U
.... 385
Abadtum -Jjui
'Abada jui ..
355
'Aliya JU
'Ala .....'.... .-%:.
.... 385
Abdin juc
'Abacfa jui ....
355
'Aliyan L)U
'Ala...." -U
.... 385
'Abdun jl£
'Abada jui ....
355
'AliyatuniJU
'Ala .". *U
.... 385
' Abdan Iju*
'Abada jui ....
355
153-B
ci ('a-t)
Index 1 - The Qur'anic Words ic ('a-d)
'Abbadta ojuc
'Ajila 3^ ••■■
360
'Abada Ji^c
355
Ajiltum jjk*
'Abdaini ^jue
'Ajila J^*i ....
360
'Abada jui ....
355
'Ajjalajii
'Abasa ^4^
'Ajila Ja^c ....
360
'Abasa ^^,-lc . . .
356
Ajjalna UUs
'Abusan [yZt
'Ajila Jj*! ....
360
'Abasa L,j*i ...
356
Ajuzunjj*^
'Abqariyyun^Sjc
'Ajaza jki ....
359
'Abqariyyun j^i^i
356
Ajulan HJ*s.
&£ ('a-t)
'Ajila jj*i ...
360
' Atat C&
' Ajibu n ywj^c
'Ajiba 1. w^i ..
359
'Ataya jlz ....
358
' Atau jl£
jti('a-d)
'Ataya ^lc ....
358
Adawatun OjIjlc
Atidun juic
'Ada Ij*
362
'Atuda ...... ale ....
357
Adadun ajt*
'Atiq 3,1c
'Adda Jlc
361
'Ataqa jic ....
357
Adasun ^jlc
'Adasa ^j^ ..
361
^c ('a-j)
'Adda jl£
'Ajabun y^fcc
'Adda jlc
361
'Ajiba w^£ ...
358
'Ajaban lUi
'Addada atic
'Adda jlc
361
'Ajiba w^£ ...
358
Adduna jjiJtc
Ajibtac**^
'Adda Jlc
361
'Ajiba ^^£ ..
358
'AdiyatcJ-jus
Ajibtum *«*<*
'Ada Ijlc ....
362
'Ajiba ^^£ ..
358
'Adala Jjlc
'Ajibu Ij-^js
'Adala Ja£ ...
362
'Ajiba w>*i£ ...
358
'Adlun *$j*.
'AjilJ^
'Adala Jjl£ ...
362
'Ajila J^ti....
360
'Adnin^jLc
AjiltU iJbtc
154-B
ii ('a-dh) index 1 - The Qur'anic Words ^ Ca-z)
'Adana 'JSs. ..
362
' Aridzan Loy
'Aduwwun jjut
'Aradza .... Jay.
366
'Ada Ijlc ...
362
'Aridzun j^c
'Aduwwan \jj*.
'Aradza —Joy
366
'Ada Ijlc ...
362
Arradztum *LZ>Jz
'Aradza —Joy
366
ii ('a-dh)
'Arafa o^c
AdhabunolJb
'Arafa J^y ...
367
'Adhuba ... oJlc .
363
'Arafat oii/
AdhabaLu*
'Arafa J^y ....
367
'Adhuba ... L>% .
363
'Arafta c*y
Adhabna Lie
'Arafa J>y ....
367
'Adhuba ...U'Ss. ..
363
' Arrafa <jjt
'Adhbunl/jk
'Arafa J>y ....
367
'Adhuba ... L>% .
363
ArubatunLj^c
'Aruba <Jy ....
364
y ('a-r)
*
Arabiyyan Lay
Arubun Ijy
'Aruba <->'y ....
364
'Aruba ^>'y .
364
'Arabiyyun^*
'Aruba >->y .
364
'Ara^
'Ariya ii>---
379
'ArshurijS^
Aridzun Joty-
'Aradza. ...Joy ...
367
'Arasha.... j*y
366
Aradza Jt>Jt
y ('a-z)
'Aradza —.Jay.
366
Azza ji'
Aradzna Lz>jC
'Azza y
371
'Aradza ..-Joy
366
'Azzaru \jjjz
' Aradzun Jay<
'Azar yy
370
'Aradza Jo y
366
Azzazna bjj^
Aradzan Loy
'Azza y
371
'Aradza .... Joy
366
'Azzertumu \y.jyz
'Ardzan^jc'
'Azar jjx
370
'Aradza .... Joy
366
AzaltacJji
'Ardzun
'Azala Jjx'
371
'Aradza ....Joy ■
366
155-B
u** ('a-s) Index 1 - The Qur'anic Words &* ('A-z)
' Azama .jc
'Azama ....»}*
'Asa La£ . .
376
372
Asfan LLa£
'Azamtacy«j£
'Asafa uLw'.
375
'Azama ....*>c'
372
Asfun JLx.
'Azamu Ij^ji
'Asafa \Juas.'
375
'Azama.... ^jx'
372
'Asr^-ac
'Azmun J)£
'Asar j~a£ '.
375
'Azama • >*
372
^('a-s)
' Asau y^LS.
'Asa J^is. .
Asa J*as.
376
'As'asa j-*— jt'
'Asa J***. .
376
'Assa ^-i ..
373
Asayta cLac
4
Asalun J-^i
'Asa J~ac
376
'Asala J...t'.
373
' Asaytu c^os.
'Asa^jLi
'Asa < _ r ^s. .
376
'Asa ^Lc
373
'Asayna lu,^x.
Asaitum *£*«£
'Asa ^1^ .
376
'Asa (_jL.c
373
joe ('a-dz)
'As i run ^
Adzudun jlac
'Asura j.-.c
*
372
'Adzada ... JlJsx .
377
Asiran l^^^c
'Asura j--.c .
372
Adzdzu IjIac
'Adzdza .,,J\i*'e ..
377
jM'a-sh)
kc
['a-t)
Asharatun Sj^e
A'ta'un *tkc
'Ashara.... yLc
373
'Ata Lkc ..
378
'Ashiratuntjg^f
'Ashara _/?,'e
373
Jix(
A-z)
Ashiyyan U
'Ashiya ....^llc 374
Ashiyyatunij^c
'Ashiya .... JZ*. 374
job, ('a-s)
'Asa La*
' Azam Jic'
'Azama .... Ja* 378
'Azimun *jlajt
'Azama .... Jix 378
' AzTman LJac
'Azama .... ^Jix 378
156-B
<-«■ Ca-f) Index 1 - The
Jlc ('a-f)
'AfaUe
'Afa Li£ 379
' Afau J**
'Afa Li£ 379
'Afuwwun^ic
'Afa Li£ 379
Afuwwan Qie
'Afa Li£ 379
'Afwa^ic
'Afa Li£ 379
& Ca-q)
Aqibun Lie
'Aqaba Jhs.' 380
Aqabatu Lie
'Aqaba ole' 380
Aqibai <Jb
'Aqaba e-ic' 380
Aqibatun L2c
'Aqaba yJL' 380
Aqdun Sac
'Aqada j£c 380
'Aqadat CjSas.
'Aqada As.' 381
Aqadtum Jtjle,
'Aqada As.' 381
Aqara Js.
'Aqara Jls. 382
Aqaru \jJLc
'Aqara Jls. 382
Aqalu \J&
'Aqala Jlc 382
Aqimun ~lc.
Qur'anic Words J^ Ca-1)
'Aqama ....*lc 382
Aqiman Lm
'Aqama ....As. 382
J* C'a-I)
'Ala***
'Ala JU 387
'Allam fU
'Alama J* 383
' Alaniyatan 10s.
'Alana JL 385
Alaqun jJu.
'Aliqa jk' 383
Alaqatun Sillc
'Aliqa jlc' 383
Alima JLc
'Alama'..... pJi 383
Allama Jc
'Alama Ji 383
Alimatum *iAz
'Alama Ji 383
Alimna LJlc
'Alama Ji 383
'AlimtacJU
'Alama ^ 383
Alimtumu \j^uic
'Alama Ji 383
Alimu IjjLc
'Alama Ji 383
Allamna LJtc
'Alama Ji 383
AllamtacJLc
'Alama ^ 383
157-B
*c ('a-m) Index 1 - The
'Allamtu cJlc
'Alama ^s 383
if
Allamtum ~Js.
'Alama Is. 383
'Alaujlc
'Ala "iU 385
'AlaJ^
'Ala Ji£ 387
'Aliyyun "Jlc
'Ala ">U 387
' Alim j^Jlc
'Alama Ji 383
*c ('a-m)
'Ammunlc
'Ammun...lc 389
Ammatun Sic
'Ammun...lc 389
Amadun jlU
'Amada.... Jui' 387
'Amrun ^'
'Amara jlc' 387
'Amaru lj^
'Amara ^s' 387
A'mala J*i'
'Amila J**' 388
'Amalun J*i'
'Amila jl*' 388
Amalan^Lc
'Amila J-x' 388
'Amila J**
'Amila .'... J-x' 388
AmilatcJLc
'Amila J**' 388
Qur'anic Words >c ('a-w)
Amiltum,^Lc
'Amila jl*' 388
Amilu IjLc
'Amila jl*' 388
'Amuna,^*^
'Amiya J+& 389
'AmO \y>£.
'Amiya J*s. 389
'Ama JJz
'Amiya ^ 389
'Amiya^'
'Amiya ..'... J*s. 389
'AmiyatCM*£
'Amiya J+& 389
'Amiq Js^c
'Amuqa .... jlc 389
' Amina true
'Amiya J*s. 389
c^('a-n)
'An^i
'An ja 390
'Anatcic'
'Ana Li 392
'Anataci*
'Anita cux' 390
'Anitum*!^'
'Anita .'cjx' 390
' Ankabut o^-&£
'Ankabun yiui 392
'Anid ju£
'Anada jic' 391
Jc ('a-w)
'Awratolj^*
158-B
^c'('a-h)
Index 1 - The Qur'anic Words
* ( 'i-/)
'Ara jlc
394
'Awratun Jj^c
'Ara jit 394
Awanun ^SJz
'Ana jU 398
^'('a-h)
Ahad S+z'
'Ahida j^£ 392
'Ahdun jifc'
'Ahida jLgx 392
'Ahida jl^c
'Ahida ...'... Jl££ 392
Ahidna bjLfc
'Ahida J^i 392
^('a-y)
Ayina L^
'Ayya ^c 398
' Aynani ^Ljc
'Ana jU 398
'Aynurit&fi'
'Ana...".... jU 398
Ci-) I
f ('!-/)
Ibadat OiLc
'Abada Jul 355
Ibratunl^c
'Abara....'. ^c 356
Itiyyan ill*
'Ataya ..'.'. [_fl' 358
IjafunoUtf
'Ajifa ULsyZ.
Ijlun3^«£
'Ajila ..'. 3^ ■
Idan Ijj&
'Ada....'... iU ..
Iddatunojic
'Adda jlc
Izin ^^c
'Aza
^
Izzan Ij^
'Azza...'.
Izzatun »j£
'Azza ji
Ishar jLlc
'Ashara.... Jls. .
Ishaun*llc
'Ashiya ■■■■ L ^s- .
Ishrun^j^^
'Ashara.... j^s. .
Isama **a£.
'Asama ....la& . .
Isiyyan tLac
'Asa J*ae. .
Isiyyun "^as.
'Asa J^& .
Isyanun jLwac
'Asa cr-^-
Idzin qyJac
'Adza Li£ . .
I tf unlike
' At af a ....'.. Jtlas. .
Wa'aza ....Jicj ..
360
360
392
361
372
371
371
373
374
373
375
376
376
376
377
377
613
159-B
* ( 'i-/)
Index 1 - The Qur'anic Words i ( 'u-/)
'Izam .Ike
'Azama .... Jkc
'irun^jc
.... 378
'Ara jU
396
IZU Ijlac
'Inun tg£
Wa'aza ....Jacj
.... 613
'Ana jlc
398
'Ifrituncu^ic
'Afara ^ii'
.... 379
'Iqabun uUc
('u-) f t
'Aqaba wix'
.... 380
'Illiyuna^jllc
'Ala <U
.... 385
i('u-/)
•*
'llliyyinaojJLc
'Ala .T.">U
.... 385
'Utuwwan 1j£e
'Ataya 'jl£.'
358
Ilman Jlc
'Alama fXc
.... 383
Uttuwwin jii
'Ataya ' { jls.'
358
Imad iLc
'Uthira '&
'Amada.... -ui' ....
.... 387
'Athara Jlc
358
Imaratun 'tjLs.
'Amara ^1'
Ujabun oU**
.... 387
'Ajiba w^-c
358
'Imran^l^
'Udna Ujuj"
'Ada ate
393
'Amara .. ^Ic
.... 387
'Inaban lie
'Udtum-Jju.
'Anaba..'..wii
.... 390
'Ada iU
393
'Inabun yic
Udwanun jIjjlc
'Anaba ^J-c
.... 390
'Ada Ij*
363
'Inda juc
'UdwatunOjJLc
.* ,
'Ada Ijlc
362
'Inda Jllc
.... 391
*
'Udhran \jlt
Iwajun ^j*
'Adhuba ...CjJlc
363
'Awija r>c
.... 392
'Iwajan U^c
'Udhtu ol*
'Adh iU ..
.. 394
'Awija £jx
.... 392
S*
'Isa J-"**^
'Isa ^L.e, , , ,
.... 396
'Uruban l£
'Aruba ^i
364
Ishatan !&*£
'Urjun^j*
Asha ^itc
.... 398
'Arjana ^>jS.
366
160-B
* ( 'u-0 Index 1
Urush JZjjC,
'Arasha.... J^'jA
Urdzatun "Lejt
'Aradza .... Jey.
'Urfan U/
'Arafa J^c'
'Urfuno^
'Arafa <Ss-'
Uridza Jajt
'Aradza -f.jojs.
Uridzu \yj>j£
'Aradza .../Jajs
'Urwatun»jyc
'Ara \j£
'Uzairun y_ys.
'Azar jjx
Uzza 5c
'Azza -js.
Usratun ~ij*j?
'Asura
Usrun 1
'Asura JJs.
Usbatun XLa*
'Asaba •^Aas.
Uttilat cikc
'Atila Jkc
'Ufiya t Ac
'Afa lie .
Uqbun yJU
'Aqaba
Uqban lis."
'Aqaba
UqdatunJaic
'Aqada jie'
- The Qur'anic Words * ( 'u-/)
UqibaLu^
366 'Aqaba..'... vie' 380
'Uqibtum*!^
366 'Aqaba Lie' 380
Uqud i^ic
367 'Aqada jie 380
Ulama*Ui/
367 'Alama As. 383
Ml
Ullimna UJtc
366 'Alama Je 383
'UllimtacJb
366 'Alama As. 383
Ml
'Ullimturrij^jLc
369 'Alama As. 383
'Uluwwan \js.
370 'Ala Ue 385
Ulya Ui
371 'Ala It 385
UmmiyatcJ-i
372 'Amiya J»s 389
'UmrahSj-i
372 'Amara ^Ic' 387
*
Umuran ^**
374 'Amara ^s 387
'Umurun *y^
378 'Amara yA' 387
'Umyun^i
379 'Amiya J*s. 389
Umyan L*£
380 'Amiya J+& 389
fi
Umyanan LL*e
380 'Amiya J+& 389
'Unuq Jic
381 'Aniqa jA. 391
161-B
lc(Gha-')
Index 1 - The Qur'anic Words & (Gha-d)
U'yunun j^jt
'Ana jU
398
(Gha-) ^
lc(Gha-')
Gha'ibatin 2Lte
Ghaba olc 412
Gha'ibin quSU
Ghaba..". v lc 412
Gha'iburiyJU
Ghaba. .luli 412
Gha'itJaSU
Ghata J»U 411
Gha'zun^li
Ghaza Jilt 413
Ghabirina CfoM
Ghabara .. Jl 399
Gha run jU
Ghara jlc 411
Gharimina cMjU
Gharima ...ji. ....
402
Ghasiqin j^U
Ghasaqa .. j-i. 402
GhashiyatunL.au
Ghashiya.-^-lc 403
Ghafirin ^,/U
Ghafara.... _jc" 405
Ghafirun jU
Ghafara . Jd.' 405
Ghafilato^UU
Ghafala ....Jic 406
GhafilTnagJiU
Ghafala . ". Jix. 406
Ghafilunjilfc
Ghafala ....Jic 406
Ghafilankjlc
Ghafala ....Ji* 406
GhafilunapJUU
Ghafala .... Jix. 406
GhalibunyJlg
Ghalaba!.. ^Jlc 407
Ghalibun jjJLc
Ghalaba...v->1* .
Ghalibin qu)U
Ghalaba... v .Ic .
Ghawin jjjU
Ghawa ^jx
Ghawuna OjjU
Ghawa ^'ji.
407
407
412
412
Ji. (Gha-b)
Ghabaratun "i^e,
Ghabara ..Jl'. 399
& (Gha-d)
Ghadin jlc
Ghada Ijlc 400
Ghadan Ijlc
Ghada Ijlc 400
Ghadat »Ijlc
Ghada Ijtl 400
Ghadaqan Ujlc
Ghadiqa... JJlc 400
Ghadau /jlc
Ghada Ijlc 400
GhadawtaOjjLc
Ghada Ijlb 400
162-B
jk. (Gha-r) index 1 - The Qur'anic Words >Jt (Gha-f)
Ghadaun t &
Ghada Ijlc ...
400
Ghashiya^ji*
(Gha-sh)
> (Gha-r)
Ghashiya.^-Lc ...
403
Gharra *Jk
Ghashsha iS t&
Gharra ". . j£ ....
.... 401
Ghashiya.^-ii ...
403
Gharabib >-*^l>
Gharaba ..o^c..
.... 400
j-at (Gha-s)
Gharaman Ll^c
Ghasban Lr-ic
Gharima .. .^c ..
402
Ghasaba.. ^ii ..
404
Gharabat c~J.
Gharaba .. <->'J.
400
Ghadzbun - ^h'h
(Gha-dz)
Gharbiyyatun Igjji,
Ghad7iba ^.^as.
404
Gharaba .. Wjk .
.... 400
Ghadziba C <-h&
Gharbiyyun ^c
Ghad7iba >.^
404
Gharaba ..o ,£..
.... 400
Ghadzban jLitc
Gharrat o^c
Ghadziba i_~kc ...
404
Gharra ,£ ....
.... 401
Gharaq J^c
Ghadzibu l^a£
Ghadziba. w-^ai ...
404
Ghariqa.... J>
.... 401
Gharqan IS^c
d& (Gha-f)
Ghariqa.... j^e
.... 401
Gharur Jf £
Ghafara J&
Gharra "j. ...
402
Ghafara. ...>£
Ghaffar Jlh,
Ghafara.... ^i
405
>
(Gha-z)
405
Ghazlun Jj£
Ghafarna bit
Ghazala... Jjx ..
402
Ghafara.... ,ii'
405
tj^
(Gha-s)
Ghaflatun £JU£
Ghafala .... Jlc ....
406
Ghassaqan LjCc
Ghafurun A< ic
Ghasaqa.. j—i . .
.... 402
Ghafara. ...js.'
405
Ghasaqa j»*£
Ghafuran \jji£,
Ghasaqa.. ju» -c ■
.... 402
Ghafara.... JJ. ....
405
163-B
Jx (Gha-1) index 1 - The Qur'anic Words J- (Gha-y)
J! (Gha-I)
Ghall^
Ghalla ;jx 408
Ghalaz J&U „
Ghalaza ...3iU 407
GhalabunoJLfc
Ghalaba.!.yJLc 407
Ghalabat cJu
Ghalaba...\j£ 407
Ghalabu L.U
Ghalaba-'yJLc 407
Ghalaqat cJli."
Ghalaqa...jlc 408
Ghalizan UaJU.'
Ghalaza ...lu 407
Ghalizun Jate.
Ghalaza ../iii 407
GhalyunjUa
Ghala Jl 409
*c (Gha-m)
Ghaman .L£
Ghamma ..It 409
Ghamman Lc
Ghamma .. jU 409
Ghamma pi-
Ghamma .. It 409
GhammatunSlc
Ghamma .. lc 409
GhamaratoU-g
Ghamara.. _*!' 409
Ghamratunt^c
Ghamara 'y>s.' 409
£ (Gha-f)
Gha naming
Ghanima.. 1£ 410
Ghanimtum Luc
Ghanima-.-^x 410
Ghaniyyun ,1s.
Ghaniya ... ,jl 410
Ji (Gha-w)
Ghawashun £pLe
Ghashiya.. L5 Ilc 403
Ghawrun Jt c.
Ghara jit 411
Ghawwas ^Le
Ghasa ^lc 411
Ghawlun J^c
Ghala JU 412
Ghawa Jji.
Ghawa ^jt 412
Ghawa ina &Jb.
Ghawa j^t 412
Ghawiyyun " t c J &
Ghawa ^jx 412
<£ (Gha-y)
Ghawa n L>
Ghawa ^jx 412
Ghaythun *&+£.
Ghatha .. Z\J. 413
Ghayrun ^
Ghara "jU 413
Ghayzun Ja*c'
Ghaza J»lx 413
164-B
£ (Ghi-/) Index 1 - The
Qur'anic Words i (Ghu-/)
Gharaba ..^J. 400
Ghurufat oU£*
Gharafa....o^c 401
Ghurufun <SJ&
Gharafa....o^c 401
Ghurur jj£
Gharra > 401
Ghuzzan lj£
Ghaza Ij* 402
Ghussatun 5lac
Ghassa.... ^ai 404
Ghufran J^Ac"
Ghafara.... yx' 405
Ghulamaingy6U
Ghulamun . »Ui 408
Ghulaman Ute
Ghulamun. fit. 408
Ghulamun.Uc
Ghulamun . ^ 408
Ghulban Ltc
Ghalaba.*. ylc 407
Ghulfun Jiis.
Ghalafa .... U& 408
Ghu I i bat cJLc
Ghalaba... 'S.H 407
Ghulibu y£
Ghalaba..*. "Li* 4 ° 7
Ghullat cSl
Ghalla > 408
Ghullu Ijli
Ghalla [Ji 408
Ghuyub oj*&
Ghaba.L.oU. 412
(Ghi-) ^
i. (Ghi-/)
Ghislin trd-c
Ghasala ... J^J. 402
Ghishawatun Ijli,
Ghashiya ,Jl£ ...'. 403
Ghita *LLc
Ghata ...'.. Lki 405
Ghilzatun akie
Ghalaza ...Oili' 407
Ghillan^U
Ghalla... '.-3^ 408
Ghilman jLJtc
Ghulamun . fiJ. 408
Ghiyabatun LLc
Ghaba J-Lfc 412
Gh i dz a Jeub
Ghadza-./^U. 413
(Ghu-) ^
^(Ghu-/)
Ghutha'an *b*
Ghaththa . c.i 399
Ghuduwwan 1/jlc
Ghada Ijlc 400
Ghuduwwun _/j£
Ghada Ijil 400
Ghuraban U^e
Gharaba ..\_£c 400
Ghurubojj*
165-B
:\j (Fa-')
Index 1 - The Qur'anic Words ^ ( Fa "')
(Fa-) u>
:\i (Fa-')
Fa'at o*li
Fa'a 'Ai 438
Fa'izuna OjjJli
Faza jli 437
Fa'u fj\i
Fa'a %li 438
Fata oti
Fata oti 436
Fatihin q^li
Fataha ^1 415
Fatimna qulli ,
Fatana oii 416
Fajir^U
Fajara J*i 418
Fahishatun L£>li
Fahusha...,ji*ii 418
FarajU
Fara jli 436
Faridzun ^jli
Faradz j>} 422
Farighan Ujli
Faragha ...</Js 423
Farihina qy»jli
Fariha tj 425
Fariqat oUjli
Faraqa jy 423
Fariqu lyjU
Faraqa j'J 423
FazajU
Faza jli 436
Fasiqun JmU
Fasaqa .... j~i 427
Fasiqan liwli
Fasaqa .... jU 427
Fasiquna j^L-li
Fasaqa .... j_i 427
Fasiqina qjX-li
Fasaqa .... j_i 428
Fasilin aJLs>li
Fasala"....^ 428
Fatir^li
Fatara '£>% 430
Fa'ilun JfU
Fa'ala .'.... J*i 431
Fa'ilina l*UU
Fa'ala ..".' J*i 431
Fa'iluna jjicli
Fa'ala J*i 431
Faqi ratun tyli
Faqura jii 432
Faqi'un «ili
Faqa'a «13 432
Fakihatun i^li
Fakiha *So 433
Fakihina cr^ti
Fakiha ...~aSo 433
Faliqun jjli
Falaqa ^ 434
Fanin ^li
Faniya 'jl 435
Fahu »li
Faha »li 438
166-B
(Fa-t) Index 1 - The Qur'anic Words J (Fa-r)
CJ (Fa-t)
Fataha jtilS
Fataha «£ 415
Fatahna b*ci»
Fataha .. «£l 415
Fatahu \j»ca
Fataha «3 415
Fatantun tffczi
Fatana tfl 416
Futinu \ji2i
Fatana CM 416
Fataqna L£3
Fataqa j£3
Fatayan ^Lil
Fatiya 'j&
Fatratun Zj&
Fatara j&
Fattanna l&i
Fatana CM
Fatan J&
Fatiya ^iS
Fat ay at oLzl
Fatiya 'j& ....
*
Fatilan %si
Fatala . . . 'jxl
Fahsha LL*i
Fahusha... J^d .
Fa khkh ar jlii
Fakhara ...J*l..
Fakhurun jj*j
Fakhara... JkI .
*
Fakhuran \j£d
Fakhara ...Jxl..
jJ(Fa-h)
418
jj (Fa-kh)
419
419
419
416
417
415
416
417
417
416
Fajjin gi
Fajja tJ .
Fajr J*!
Fajara ^ki.
Fajja rn a [jjki
Fajara ^ki.
Fajwatun »jk»
Faja ki .
^(Fa-j)
418
418
418
418
Fadayna Lol
Fada ^jJ
Fa rash jSly
Farasha...Jiy .
Farratoy
Farra "J ..
Farthun *£y
Faratha.... c>j
Farjun ry
Faraja gj .
Fariha r£
Fariha ...'... ^J .
Farihun ry
Fariha r ^J .
Farihu \j>j»
Fariha f^J .
Farihu na 'oj>J»
Fariha ^J ..
Farihinatn^
Fariha ^J ..
oj (fa-d)
419
y(Fa-r)
421
421
420
420
420
420
420
420
420
167-B
•} (Fa-z) Index 1
Farartu o,y
Farra "j
Farartu m ,jjy
Farra "j
Farshun jSy
Farasha.-.^jl
Farshan by
Farasha...,jiy
Farashna L2y
Farasha... yy
*
Fardan lay
Farada sy
Faradza y>y
Faradza. ..yy
Faradzna L^y
Faradza ...y>y
Farratna Lty
Farata \}
Farra ttu cJby
Farata J»y
Farrattum ^y
Farata 1>j
Far'un&y
Fara'a py
Faraghta c*£y
Faragha... cy
«
Farqan Uy
Faraqa Jy
Farraqta ciy
Faraqa Jy
Faraqna L5y
Faraqa Jy
Fariqu lyy
Faraqa Jy
- The Qur'anic Words ^J (Fa-s)
Farraqu lyy
421 Faraqa Jy 42 3
Faridzatun JLay
421 Faradz yy 422
Fariqun jjy
421 Faraqa Jy 42 3
Fariqan Uy
421 Faraqa Jy 423
Fariqani^tiy
421 Faraqa Jy 423
Fariqain ojLy
421 Faraqa Jy 423
Fariyyan Ly
422 Fariya jj 425
422 y (Fa-z)
Fazi'a py
422 Fazi'a .'..... f_y 426
Faz'un &y
422 Fazi'a p_y 426
Fazi'u ly>y*
422 Fazi'a .....'. ^y 426
423 ^(Fa-s)
Fasadun aLJ
423 Fasada ....oU 426
Fasadan laLi
423 Fasada....'jL-i 426
Fasadat o jlJ
424 Fasada ....oU 426
Fasadata LSjlJ
424 Fasada ....XJ 426
Fasaqa jU
424 Fasaqa ....jU 427
168-B
(jiJ (Fa-sh) index 1 - The Qur'anic Words ^ (Fa-k)
Fasaqu Ij2li
Fasaqa ....jU 427
Ji (Fa-sh)
Fashiltum *iLl»
Fashila.. J-ii'. 428
u^(Fa-s)
Fasala J~ai
Fasala J_^J 428
Fassala Jlai
Fasala J_J 428
Fasalat
Fasala J_^J 428
Fassalna Ulaj
Fasala J_^J 428
Fasilatun ."Ju,.^i
Fasala J_^J 428
ji* (Fa-dz)
Fadzlun J^aJ
Fadzala ...J-^l 429
Fa dzdz ala Jl^j
Fadzala ...JJaS 429
Fa dzdz alna U&&»
Fadzala ...J-^l 429
Fadzdzaltu cJual
Fadzala ... J_^l 429
i»S(Fa-')
Fatara Jal
Fatara 'Jal 430
J& (Fa-z)
Fazzan Hal
Fazza "M 430
£ (Fa-')
Fa'alunJL*
Fa'ala JjJ 431
Fa'ala jJJ
Fa'ala JjJ 431
Fa'alna ^LJ
Fa'ala JjJ 431
Fa'alna UL*J
Fa'ala JjJ 431
Fa'alta cJ&
Fa'ala JjJ 431
Fa'altum *ii*j
Fa'ala ...... JjJ 431
Fa'latun Ube
Fa'ala JjJ 431
Fa'alu !>»!
Fa'ala JjJ 431
jS(Fa-q)
Faqirun jJl
Faqura 'jl 432
Faqiran \jJi
Faqura 'jl 432
Faqr J&
Faqura 'jl 432
aJ(Fa-k)
Fakku ili
Fakka iU 433
Fakkara J*i
Fakara >o 432
Fakihunaj^So
Fakiha aSo 433
Fakihina q^£i
Fakiha .." . iSo 433
169-B
JJ (Fa-1)
Index 1 - The Qur'anic Words <J (Fi-/)
Ji(Fa-l) Fi'atayni^jdi
Falaqjtf H'atun .:..I3
Falaqa jl» 434 Fi'atun 2Ui
Fi'atun ili
Falak <41l
414
414
Falaka iUl 434 Fitnatun l£^ ,
Fatana cki 416
«J(Fa-h)
Fahhamna
Fahima .... I4!
435
y (Fa-w)
Fawahish ji»-ly
Fahusha...^^ 418
Fawaq jly
Faqa jli
Fawakihu •tf'ly
Fakiha *So
Fauta oy
Fata
■te
Faujun ry
Faja ^li
Faur jyi
Fara ,li .
Fauzun jy
Faza
ili
Fauzan Ijy
Faza ....
Fauq Jy
Faqa ....
sli
437
433
436
436
436
436
436
437
(Fi-) O
FT
R..
■<y,-
J (Fi-/)
438
Fityatun 2Lij
Fatiya ^ .
Fityan ^Lii
Fatiya ^1 .
Fijajan UUJ
Fajja «i .
Fidaun *IjJ
Fada ^JlS
Fidyatun Ljlj
Fada ^ji
417
417
418
419
419
421
Firaran Ijly
Farra 'J
Firashun jSly
Farasha ...J^j 421
fi
Firashan bly
Farasha ...J^J 421
Firaq jly
Faraqa j'J
Fir'aun^yy
Fara'a py
Firdaus <j-<j:y
Fardasa... ^'sj ....
Firqun Jy
Faraqa jy
Firqatun&y
Faraqa j'J
Firm Ijy
Farra..' y
423
423
421
423
423
....421
170-B
o (Fu-/) Index 1 - The Qur'anic Words
«J (Fu-/)
Fisqun j-i
Fasaqa .... j— 1
427
Furada \i\J
Farada s'J ....
421
Fitratuntjk*
Fatara 'Jal
430
Furatan t\J
Faruta oj ■■
419
Fidzdzatun "Chi
Fadzdzadza l ^lJs1 .
429
Furatunolji
Faruta oy ..
419
Fisal JLai
Fasala 3-^
428
FurijatCcty
Faraja ^j ....
420
Fi'lun JjJ
Fa'ala J*l
431
Furqan ^Uy
Faraqa j'J ..
423
Fala JLi
439
Furqanan t\sj
Faraqa j'J ..
423
(Fu-) Li
o(Fu-/)
Furuj^S
Faraja gj ..
Furushun jSy
Farasha.-.^jl
420
421
Fu'adun il^j
Fa'ada sli
414
Fuzzi'a&jl
Fazi'a fji ..
426
Futihat c^ii
Fataha ?tls
415
Fusuq Jj-J
Fasaqa .... j_i
Fussilat dial
Fasala 'J^ai ..
427
Futintum *i^2
Fatana oil
416
428
Futinu IjifJ
Fatana oil
416
Futur jja*
Fatara 'Jsl ....
430
Futunan bjii
Fatana oil
416
Fu'ila J*J
Fa'ala J*l ..
431
Futuntum *sul
Fatana o*i
416
Fulanan b **»
Fulanun ...j*>(j ..
435
Fujjar jlk»
Fajara J>d
418
FuikaiJ
Falaka iUJ ..
435
Fujjiratojy
Fajara . . . j*i
418
Fuman Ly
Fama ^U ....
437
Fujur^^J
Fajara . . . J*i
418
Fuqara' ►l J 2l
Faqura yu
432
171-B
J (Qa-')
Index 1 - The Qur'anic Words li (Qa-')
Qadirun jsli
(Qa-) 3
Qadara '. /jJ
QadirjilS
444
U (Qa-')
Qadara ....j'jJ
444
Qaf J
Qaf 3
QadurunajjjiLi
439
Qadara ....j'jJ
444
Qa' iluna qJUS
Qala J\3
Qarun ^lS
474
Qarana ■■~j'J
452
Qa' imatun UU
Qari'atun lcj\S
Qama .1i
471
Qara'a V£
452
Qa'imuna j-Jli
Qasama ~J3 '
Qama .li
471
Qasama *Li
454
Qa'imtna owls
Qasituna^^lS'
Qama .li
471
Qasata JaLi
454
Qai'lTna u&Li
Qasiyatun X*«li
Qala J Li
469
Qasa Li
455
Qa'ilunJJtS
Qala Jli
Qasidan Ijl^U
469
Qasada j-ai
455
Qa'imun J IS
Qama .li
Qasifan li^lS
471
Qasafa i_L^I
457
Qa'iman UlS
Qasirat ol^lS
Qama .li
471
Qasara jLsJ
456
QabaolS
Qadzin ^IS
Qaba oli
468
Qadza^-^i
457
Qabilun JjIS
Qabila JJ
Qadziyatu iw?LS
440
Qadza ^-ai
457
Qatala JtfS
Qatala JJi
Qati'atun LJ»lS
442
Qata'a «il
459
Qatil j:ts
Qatala J3
442
Qa'an lets
Qa'a s. Li
469
Qatila^lS
Qa'idan IjlcLS
Qatala'.. JiS
442
Qa'ada .... jJJ
462
Qatalu I^JclS
Qatala JiJ
Qaidun jl&U
442
Qa'ada ....oil
462
172-B
(Qa-b) Index 1 - The Qur'anic Words eJ (Qa-t)
Qa'iduna jjjicli
Qa'ada '. JmJ 462
Qaidina ji-ictf
Qa'ada .... Jue 462
QalaJU
Qala JlS 469
QalaVU
Qala JLI 469
QalatcJU
Qala JLI 469
Qalata UU
Qala JLI 469
Qalin crJU
Qala" JLI 466
Qalu I^JU
Qala JLI 469
Qama Js
Qama ^ll
Qamu \y»\S
Qama ^ll
QanitunfclS
Qanata .... cl
Qanitatun olsU
Qanata .... cJJ ..
Qanitan UslS
Qanata .... cil .
Qanituna jjlili
Qanata .
Qanitina <ju;Lj
Qanata .
Qani' ^U
471
471
467
467
467
467
467
468
Qana'a *l3
Qanitina ujkli
Qanata .... Ul 467
Qahir y>li
Qahara' ....^
Qahirun ^j^U
Qahara ....^
468
468
vJ(Qa-b)
Qabail jJU
Qabila. ...*.. JJ 440
Qabrun^J
Qabura*....^ 439
Qabasun ^*J
Qabasa.... l _^ 439
Qabdzan UaJ
Qabadza 'ja^ 440
Qabadztu c^aJ"
Qabadza . . L ^J 440
Qabdzatan t^J
Qabadza.. 'js2 440
Qabadzna L^aJ
Qabadza.. 'ja2 440
Qablu JJ
Qabila* JJ 440
QabulanV^S
Qabila *JJ 440
Qabilun J^J
Qabila..."*. JJ 440
Qabilan^LJ
Qabila ....*. JJ 440
Qatarun jS
Qatara j& .
cJ(Qa-t)
441
Qataratun \j£
Qatara J3 441
173-B
jJ (Qa-d) Index 1 - The Qur'anic Words JJ (Qa-dh)
Qatlun JiS
Qaddarna tJjS
Qatala JjJ.
442
Qadara .... j'jJ
.... 444
Qatala JiS
Qaddarna . Ji'
Qadama ...ji
Qatala JjJ .
442
.... 446
Qatalta cJsS
Qadamun.jS'
Qadama ...ji
Qatala jil .
442
.... 446
Qataltu cJsS
Qaddamat c^ji'
Qatala Jil .
442
Qadama .. .ji
.... 446
Qataltum *ikS
Qatala '^3
Qaddamtu c*oJi'
442
Qadama ...jJ
.... 446
Qataltumuhum
442
Qadamtum -^uji
Qadama ...jJ
Qatala '^3
.... 446
Qatalna bisS
Qadamtumu Ij-jujj'
Qatala Ji3 .
442
Qadama .. »jJ
.... 446
Qatalu IjkS
Qadimna L»j5
Qatala '^3 .
442
Qadama .. »ji
.... 446
jJ (Qa-d)
Qadimu ly>jif
Qadama ..'.jJ
.... 446
Qad jl!
Qad jJ..
444
Qaddamu I^«j/
Qadama ...3
.... 446
Qad d at oaS
Qadda jut . .
*
444
Qaddaru IjJluS
Qadara ....j'jJ
.... 444
Qadhan 1>j/
Qadaha.... £ji'
444
Qadaru \jjjS
Qadara ....j'jJ
.... 444
Qadara j jj>
Qadara ....j'jJ
444
Qadimu n *j Ji
Qadama ..»^J
.... 446
QadarurijjJ
Qadara ....j'jJ
444
QadTrun^jl
Qadara ....j'jJ
.... 444
Qaddirjji
Qadara .... jji
444
jj
(Qa-dh)
QaddarajjJ
Qadhafa <Jjj
Qadara ....j'jJ .
444
Qadhafa... o'iJ
448
Qadarna bjji
Qadhafna Uiil
Qadara .... j'jJ
444
Qadhafa... o'il
448
174-B
J (Qa-r) Index 1 - The
Qur'anic Words ^ (Qa-s)
Qaryatun Ly
Qara ^'J 453
Qarinun j^/
Qarana ..l.'o'J 452
QarTnan Ly
Qarana .... 'j'J 452
Qaryatain qUy
Qara ^'J 453
^(Qa-s)
Qasat Cw-J
Qasa Li 455
Qasamun *-Jt
Qasama *U 454
Qasamna tuU
Qasama 1U 454
Qaswatuntj^i
Qasa Li 455
Qaswaratun %jj*J
Qasara ^-J 454
ja* (Qa-s)
Qassa "jaS
Qassa ^al 456
Qasdun jual
Qasada Ju^J 455
Qasas j^-aS
Qassa ^al 456
Qasasna La^
Qassa j^al 456
Qasamna tubas'
Qasama 11a! 457
Qasiyyan lLaS'
Qasa Lai' r 457
t.
yy
(Qa-r)
. . . 448
. . . 449
. . . 449
. . . 449
Qara'a ]jC
Qara'a \j>
Qarraba oy
Qariba
Qarraba ly'
Qariba uy
Qarrabna Ly
Qariba oj
Qara'ta oly
Qara'a }j' 448
Qararun jly
Qarra"... J 450
Qararan IJy
Qarra 'J 450
Qaratis j**b\J
Qartasa.... ^Js J 452
Qarhun rj
Qaraha . . r £.
Qardzan L?J
Qaradza ..'jej
Qarna oy'
Qarra "J ..
Qarnin ^Jf
Qarana .... 'j'J
Qarnan by
Qarana ....'j'J .
Qarr? Jj
Qarra "J ..
QarTbun u*y
Qariba
QarTban Ly
Qariba
•Sj 3
^J
.450
.451
.450
.453
.453
450
.449
.449
175-B
^(Qa-dz) Index 1 -The
Qur'anic Words .3 (Qa-n)
Qafa Lil 463
JI(Qa-l)
Qalla^S
Qalla 3J 465
Qalaid jfttt
Qalada jJLs' 465
Qalbun »_JJ
Qalaba!....CJI 464
Qalbain qui*
Qalaba "!.. yil 464
QalamunjLj
Qalama....jJU 464
Qallabu I^JLS
Qalaba.l.LU 464
Qalilun JJU
Qalla ....... .^i' 465
Qalilan "^LU
Qalla ........ 3i' 465
Qalilatan 2LSS
Qalla y 465
QalTluna jjJJlS
Qalla £' 465
|J (Qa-m)
Qamar ^
Qamira ....^-J 466
Qamtariran Ij^kJ
Qamtara ..^LJ 466
Qanrris ja&S
Qamasa ..^aui' 466
^(Qa-n)
Qanatir^LS
Qantara ...Ja£ 467
176-B
j£ (Qa-dz)
Qadzban L^aS'
Qadzaba.. \J^& 457
Qadzauj^al
Qadza J^aS" 458
Qadza J^aS
Qadza ^-^S' 458
Qadzaita c^ai
Qadza ^r^ 458
Qadzaitu c^ai
Qadza ^r^ 458
Qadzaina L*-*S'
Qadza ^s3' 458
J» (Qa-t)
Qatta'aiLi
Qata'a^kl 459
Qat'atum ^jSaS
Qata'ajLl 459
Qattana^jJaS
Qata'a^Ll 459
Qatta'na L*Ls
Qata'a^kl 459
£$(Qa-')
Qa'ada .uS
Qa'ada oil 462
Qa'adu Ijjul
Qa'ada jm£ 462
Qa'u lye
Waqa'a.... jij 618
Ol(Qa-f)
Qaffayna Lil
jj'(Qa-w) Index 1 - The Qur'anic Words s (Qj. r )
Qanuti?jJ
Qayyimun *y
Qanata ....1*3
467
Qama .15 ..
471
Qanatu IjkJ
Qayyiman Lis'
Qanata .... 1*3....
467
Qama .15 ..
471
y'(Qa-w)
Qayyum.jls
Qama .15 ..
471
Qawa'idu jtcljS
Qa'ada .... jJiS
462
Qawwamina quly>
(Qi-)
tji
Qama .Is
471
Qawwamuna ^ly
Qama .15
471
Qij3
Waqa . . . ^Jj
618
Qausain ^y
Qasa j-li ...
469
yJ(QI-b)
Qaulun Jy
Qala JLs
469
Qibalun jUS
Qabila JJ ..
440
Qaulan Vy'
Qala JLs
469
QiblatunSlJ
Qabila JJ ..
440
Qaumi ^Jf
Qama .Is
471
cJf(Qi-t)
Qaumun.y'
Qama .Is
471
Qital Jltf
Qatala JiJ ..
442
Qawiyyun ^S
Qawiya ....,i55'
474
Qitalan VtsS
Qatala ...... Jil ..
442
Qawiyyan Cy
AS (Qi-th)
Qawiya .... ^^S'
474
Qiththa' .Us
</(Qa-y)
Qatha'a.... Lis
443
Qayyadzna L^y
jiS(Qi-d)
Qadza ^>1i....
474
Qidadan lijtf
Qayyimah X»y
Qadda *. . xi ...
444
Qama .15
471
Qayyimu £»
jKQl-r)
Qama .Is
471
Qiradatan »iy
177-B
u-i (Qi-s) Index 1 - The Qur'anic Words ci (Qu-t)
Qarada .... VJ 450
Qirtas j*li>J
Qartasa.... l _ r iJ 452
u-S(Qi-s)
Qist Ja^i
Qasata'....J2_J 454
Qistas ^Ik^i
Qasata .... U','J 454
Qismatun L~J
Qasama ... 1U 454
QissTsTn cruris
Qassa ^~S 454
Qisas j^LaS
Qassa jaS
jaS (Qi-s)
456
L* (Qi-t)
Qittun 2aS
Qatta 13 458
Qitrun^kS
Qatara .'..^Jal 458
Qitran olJaS
Qatara ">S 458
Qit'un mLS
Oata'a....'.^ 459
Qit'an UkS
Qata'a. ...'.. ^L3 459
Qitmii-jgJiS
QitmTr ." v ,.h5 462
u& (Qi-f)
Qifu ijiS
Waqafa'....ullj 618
# (Qi-n)
Qintarajlki
Qantara Jail 467
Qinwan ^I^S
Qana L3 . . .'. 468
^s(Qi-y)
Qiyamun .LJ
Qama.li 471
' «
Qiyaman LLS
Qama^li 471
QiyamatltLS
Qama ,\S 471
Qiy'atun LuS
Qa'a pis...' 469
Qila J-jS
Qala...'. JLS 469
(Qu-) 3
yi (Qu-b)
Qubulan "XJ
Qabila JJ* 440
QuburjjJ
Qabura £ 439
ci (Qu-t)
Quturun j&
Qatara J3 441
fi
Quturan \jd
Qatara J3 441
Qutila JiS'
Qatala ffel 442
Qutilat
178-B
jj (Qu-d) Index 1 - The Qur'anic Words ^J (Qu-s)
Qatala JiS ..
442
Qurbajy
Qutilna Lks"
Qariba <->'j ..
449
Qatala ..... JiJ ...
442
Qurubatoly
Qutiltum *zkf
Qariba uy ..
449
Qatala [|iS ..
442
Qurbanun jLj
Qutilu Ijlij'
Qariba <Jj .
449
Qatala ...'. jii ..
442
Qurbanan bl/
Qutla JLI
Qariba uy .
449
Qatala jiJ ...
443
Qurbatun hf
Quttilu jlll
Qariba uy .
449
Qatala jiS ..
442
Qurratan £1
Qutiltum p&js
Qarra "J ....
450
Qatala '$&...
442
Qurana' *by
Qutilu \J:J
Qarana ....'b'J
453
Qatala JJJ ..
442
Quru' tjji*
Qara'a \j>' ...
448
jj (Qu-d)
Qurunun ^jy
Qudda jl5
Qarana ....'o'J ...
452
Qadda ji ...
444
Qura Jj?
Qudira jo5
Qara ^'J ..
453
Qadhra ....j'jJ .. .
444
QuraishinJL/
Qudus^ju
Qarasha .. 'J^'j' ■
451
Qadusa.... a -jil
446
Quddus (j-yji
jJ (Qu-s)
Qadusa.... ^jJ .
446
Qusrun j**s
QudururijjjLj
Qasara ....^laJ ..
456
Qadara ....j'ol
444
Qusurun JJM aj
J (Qu-r)
Qasara ....'J*&
456
Quri'a ^
Qara'a '... Ls'. ..
Quswa Jj*o2
448
Qasa Lai .
457
Qur'anun 'J\Ji*
QussT^Lal
Qara'a \J' ...
448
Qassa ^ ..
456
Qur'anan \iij
Qara'a \j". ...
448
179-B
j£ (Qu-dz) Index 1 - The Qur'anic Words S'(Ka-a)
. 4
jti (Qu-dz)
'. «"
Qudziya cs ^a5
Qadza '^3' 458
Qudziyat c^af
Qadza J*a$ 458
Qudzaitum .,L.,h$
Qadza ^^ 458
U (Qu-t)
Quti'a jkl
Qata'a..'... iLI 459
Qutti'atc*LS
Qata'a iLI 459
Qutufo^kS
Qatafa Ciki 462
^(Qu-')
Qu'udun ijjj
Qa'ada .... jUtS 462
Jl* (Qu-I)
Qui JS
Qala JLS 469
Qultaclf
Qala JLS 469
QuItuiJi
Qala JlS 469
Qultum *ill
Qala... Jli 469
Qulna Uli
Qala JLS 469
Qama »ti 471
Qummalunj^j
Qumila j-J 467
jt (Qu-w)
Qu \J
Waqa Ji' 3 618
Quwwatun %£
Qawiya .... JjS' 474
Qulu IjJji
Qala Jli 469
QuIaVy
Qala JLS 469
Qulijy
Qala JLI 469
Qumu \y>J
Qama ,\S 471
Quwa^l
Qawiya -—Jj* 474
(Ka-) 'J
tf(Ka-a)
Ka J
Ka US 475
Ka'ayyin £}£
Ka'ayyin .. ££ 475
Ka'sun ^U"
Ka'sun u-lf.
475
QuIubuno^lS
Qalaba yds 464
Qum J
Katibu \jZ\S
Kataba.*....LH' 478
Katibun yJLS"
Kataba.!...w3" 478
180-B
IS'(Ka-a) Index 1 -The
Katiban UlS -
Kataba .*.... v3" 478
Katibuna^lS"
Kataba 13" 478
Katibina qullS"
Kataba..."*^ 478
Kada iLT
Kadah iLS" 499
Kadat Oil5"
Kadh iLS" 499
Kadihun ^alS"
Kadaha £$ 480
Kadu IjaIT
Kada jIT 499
Kadhibina tjual^
Kadhabav^" 481
Kadhibun oils'
Kadhaba L/iT 481
Kadh i ban LilS"
KadhababoS" 481
Karihuna^jlS"
Karaha tj 484
Kashifatun Sis IT
Kashafa ulSS 486
Kashifatun oliilS"
Kashafa Li2S 486
KashifunCiSlS"
Kashafa L&.< 486
Kazimin uu^lS"
Kazama -M 487
KafinolT
Kafa..'. JS 493
Kaffatun 23K
Kaffa "uS 491
Qur'anic Words yi'(Ka-b)
KafirunytS'
Kafara yS 489
Kafiratun S^IS"
Kafara 'Jf ' 489
Kafiruna^j^lS'
Kafara ')6 489
Kafirina &JSZ ,
Kafara ''J£ 489
Kafur jyilS"
Kafara 'J6 489
Kaio yir
Kala JLT 503
Kamilain t*Ll5 >
Kamala.."^ 496
Kamilatun SJulS"
Kamala.... '£$ 496
Kana ^
Kana 'jtf 500
Kana Its'
Kana jlT 500
Kanat calS"
Kana '^ 500
Kanata La IS"
Kana jlT 500
Kanu I>15"
Kana jlS" 500
Kahinun j>\£
Kahuna....'^ 498
^(Ka-b)
Kabair jiS
Kabura..!.. JS 476
Kabadin xS
Kabad...*..^ 476
181-B
cS (Ka-t) Index 1 - The
KabbirJS"
Kabura* JS 476
Kabura J*"
Kabura*..... JS 476
Kaburato^
Kabura.....*^ 476
KabirurijajT
Kabura."'.. JS 476
Kabiratun "ijgS
Kabura *JS 476
cS (Ka-t)
Kataba *^S£
Kataba' LjS 478
Katabat c3
Kataba...!. LZS 478
Katabta cJS
Kataba... '.Li? 478
Katabna b~S
Kataba.... 'vi? 478
Katama J£
Katama.... li? 479
^f(Ka-th)
Kaththura J£
Kathara 'JS 479
KathurajS?
Kathara 'J2 479
Kathurato^
Kathara 'Jk 479
KathratunlSj^
Kathara 'JS 479
Kathiban L^f
Kathaba.-'LlST 479
Qur'anic Words JT(Ka-dh)
Kathirun j££
Kathara Jk 479
jf(Ka-d)
Kadan \j£
Kada sLT 499
Kadhan \>j$
Kadaha j-ji? 480
if(Ka-dh)
KaDhalika dUlJtf
Ka iJ 475
Ka dhdh abun ofiS"
Kadhaba v'i? ' 481
Kadhaba ojff
Kadhaba L/iT 481
Ka dhdh aba u'iS"
Kadhaba o J*f 481
Kadhabu j^JT
Kadhaba uiJ 481
Kadhibatun hJS
Kadhaba o'iT 481
Ka dhdh abatCu'i^
Kadhaba o'if 481
Ka dhdh abna Ljtf"
Kadhaba oaS" ' 481
Ka dhdh abta li/Jtf
Kadhaba oiJ* 481
Ka dhdh bu ^jS"
Kadhaba L> j£ 481
Ka dhdh ibuni &/!&
Kadhaba L>'JS * 481
182-B
/(Ka-r) Index 1 -The
/ (Ka-r)
Karbun o^S"
Karab L>'J 482
Karratun ij
Karra "j> 482
Karratayni ig'J
Karra "J ...". 482
Karramta cJ"J>
Karama '.'J 483
Karramna L/J>
Karama '.'J 483
Kariha i^f
Karaha tj 484
Karraha (f
Karaha tj 484
Karhan U^,
Karaha tj 485
Karihtumu \y£*j>
Karaha >J 484
Karihu \y>ji,
Karaha >J 484
Karimun *±£
Karama '.'J 483
*
KarTman U^"
Karama '.'J 483
jS(Ka-s)
Kasadhn \iLS
Kasadh jL-i" 485
Kasaba <JL£
Kasaba y-i 485
Kasaba L~£
Kasaba y-i 485
Kasabat
Qur'anic Words ,_if(Ka-f)
Kasaba y^J" 485
Kasabtum +z~J>
Kasaba 'IlS 485
Kasabu Ij-^J"
Kasaba CLS 485
Kasauna \jJJ>
Kasa J~£ 486
^(Ka-sh)
Kashfa i_L2JT
Kashafa IXiS 486
Kashafa ulUS
Kashafa '<Xi£ 486
Kashafat c*Jl$£
Kashafa iXi£ 486
Kashafta cJlSZ
Kashafa 'JiiS 486
Kashafna Lia?
Kashafa LUiS 486
fcT(Ka-z)
Kazim *Ja£
Kazama *JaS 487
£?(Ka-')
Ka'bain c^S
Ka'aba.". ^ 487
ciT(Ka-f)
Kaff a Ltf
Kaffa LiT 491
KaffarurijlST
Kafara j£ 489
Kaffaran IjlST
Kafara ')£ 489
183-B
JJT(Ka-l) Index 1 - The Qur'anic Words ^(Ka-h)
KaffaratunSjlSS'
Kafara ')S 489
Kafara ^tf
Kafara ')£ 489
Kaffir J6
Kafara '}£ 489
Kaffaraj/
Kafara.:....^ 489
Kafarat oJ$
Kafara 'yS 489
Kafarta oj6
Kafara ')$ 489
Kafartu oj6
Kafara 'j6 489
Kafartunii^ir
Kafara ')£ 489
Kafarna bjf
Kafara ')S 489
Kafaru lj^
Kafara '}£ 489
Kaffaihi xjS
Kaffa ..."... uS 491
Kaffarna bjf ,
Kafara'.. JS 489
KaffaftucilT
Kaffa l£ 491
Kafajtf
Kafa JS 493
KafTlan %£
Kafala .....'. jiT 492
Kafayna Lui?
Ka\aj£~ 493
Kalla
■¥■
494
jT(Ka-l)
Kalalatun 2NS
Kalamun.*^
Kalama.... ft 495
KalbyJT
Kaliba ^ft 493
Kalihuna &f±\£
Kalaha ^ft 493
KalimatunU?
Kalama.... ft 495
Kalimatun oLK
Kalama....^ 495
Kalla ^
Kalla "*T 495
KallamaJS'
Kalama.... ft
Kallun *g
Kalla 3J
495
494
^(Ka-m)
Kam*^
Kam <£ 496
Kama IS
Kama LS 496
,/(Ka-n)
Kanaztum JyS
Kanaza... jJlT 497
Kanudun *jS
Kanada.... '& 497
Kanzun y£
Kanaza.... 'y£ 497
^(Ka-h)
KahfO^
Kahafa ul^S 498
184-B
jf(Ka-w) Index 1 - The Qur'anic Words
(Ki-s)
Kahlank^T
KibrurijjS'
Kahala 34^ ■■■
498
Kabura'.... JS ...
476
jT(Ka-w)
Kibriya' *l^
Kabura JS ...
476
Kawaftrj^ljT ,
Kafara 'JS ....
489
cf(Ki-t)
Kawa ! iba V t£J^'
Kitab uli"
Ka'aba LjS ..
487
Kataba L-iS" ..
478
Kawakib <-£^
Kitabiyah L^Ltf"
Kaukaba..^.^..
500
Kataba 'JsS ..
478
Kauther Jj?
Kathara.... 'JS ...
479
jf(Ki-d)
KaukabcJ'j?
Kidtaojtf"
Kada .'.. jIS" ..
..499
Kaukaba..^i^S\.
500
Kidna bjtf
£/(Ka-y)
Kaida jlJ\..
502
Kayos'
Kai -J....
502
iS^Ki-dh)
Kayf a U-5"
Kafa ......... LslS - ..
503
Kidhbun oiS"
* •
Kadhaba ..L>'jS . .
481
Kaylun J-S"
Kala JL5" ...
503
Kidhdhabun ofiS"
Kadhaba ..ois ..
481
Kayla *5LT
Kai i/....
502
Kiraman Ul^
/(Ki-r)
Karama....^
483
(Ki-/) J
^(Ki-S)
J(Ki-)
Kisafan \jLS
Kid
Kasafa ..«-,<
485
Ka iJ
475
Kisfan \JuS
Kasafa \.»'..t
485
o^(Ki-b)
Kiswatan \yj$
Kibar -^
Kasa J..S
486
Kabura JJZ ....
476
185-B
kJf(Ki-f) Index 1 - The Qur'anic Words ^(Ku-sh)
J£ (Ki-f)
*
Kubara SjS
Kifatan UUS -
Kabura JS ...
476
Kafata ciS" .
489
Kubara JjS
Kiflin jJiT
Kabura . . JS
476
Kafala ...'... JiT..
492
Kubkibu \j£LS
Kiflain &&£
Kabba U> ..
477
Kafala ^1T..,
492
c/(Ku-t)
Jf(Ki-l)
Kutiba ^
Kila*^
Kataba LsS .
478
Kullun ^ ...
494
Kutub ^&
KiltS uir
Kataba LsS .
478
Kilta..' LdS"..
496
*
KiltacJT
j
Jtf(Ku-dh)
Kullun.'.... 3i\..
494
Kudhdhiba Sj£
Kiltum^
Kadhaba ..L>'j$
481
Kala. JL5" ..
503
Kudhdhibat cJK
Kadhaba ..L>'3$ . .
481
^f(Ki-l)
Kudhibu I vi^
Kiduni OjJLi'
Kadhaba.. UjS .
481
Kaida 'ju? .,
502
*
Kiduni^Jj-u^
»
/(Ku-r)
Kaida juT .,
502
Kursiyyun '^J
Karasa ^'Ji .
482
(Ku-/) dJ
Kurhun t$
Karaha tj ..
484
v^(Ku-b)
Kurhan U^
Kubbaran \JlS
Karaha >J ..
t . . 484
Kabura JS ...
476
a^(Ku-s)
KubbatcJ^
KusalaULi"
Kabba LS ..
475
Kasila J— 5"..
486
Kubita c*S
^(Ku-sh)
Kabata...'cl5" ..
476
Kushitat c«k&.<
Kubitu \jzJ
Kashata 'U'.':,K
486
Kabata c^ .
476
186-B
*J5"(Ku-f) Index 1 - The Qur'anic Words ^(Ku-n)
J6 (Ku-f)
X
KuffarunjlSS"
Kafara ')£ 489
Kuffaran fjti/ ,
Kafara ')& 489
Kufira^S'
Kafara ')S 489
Ji
Kuf ran $J£
Kafara ')£ 489
Kufran \j/
Kafara 'J6 489
Kuf run J&
Kafara "JS 489
Kufuran \jj£
Kafara 'j£ 489
Kufuran \J6
Kafara 'J6 489
fi
Kufuwan \ji£
Kafa'a liT 489
j/(Ku-l)
Kula *T
Akala JiTI 24
Kullan W
Kullun JI 494
Kull 3/
Kullun JI 494
Kullin ^
Kullun 31 494
Kullun 3/
Kullun 31 494
Kullama u/
Kullun 31 494
Kullaman LIT
Kullun 31 494
KullimaJS'
Kalama . fi 495
Kulluha l$l/
Kullun 31 495
Kulluhu j/
Kullun 3J" 495
Kulluhum d$
Kullun 31 495
Kulu \JS
Akala 3^1 24
KU|T ^ , .
Akala JiTI 24
(J'(Ku-m)
Kum J*
Kurrl fS 496
Kuma \J>
Kuma \J 496
C^(Ku-n)
Kun J
Kana jlS" 500
Kunna *J>
Kana 0^ 500
Ji
Kunna LiS"
Kana jLS" 500
Ji
KuntacuS"
Kana jlT 500
Ji
KunticiS"
Kana jLT 500
Ji
KuntucuT
Kana ^15" 500
187-B
J (Ku-w) Index 1 - The
Kuntum *z£
Kana.. 'j\S 500
KuntunnatW
Kana o^ 500
Ji
Kunnas jJf
Kanasa ....^-iS* 497
Kunu \j^
Kana jlT 500
Kuni^T
Kana jlS" 500
/(Ku-w)
Kuwwirat o^S"
Kara JS 499
(La-) J
V(La-')
La J
La J 504
LaV
La V 505
La'imun Si
Lama...... 'fi 521
Labithina cgSi
Labitha ...*Sj 507
Lata J»V
Lata ±Si 521
Lazib ojV
Laziba L»_^J 510
La'ibun ^jtV
La'iba CjJ 511
La'inun ^icV
La'ana j-*J 512
Qur'anic Words jJ(La-d)
Lakin ^
Lakin ^ 517
Laqiyatun LJ^
Laqiya j^i) 516
Lahiyatun IS}
Laha l^J 519
vJ(La-b)
Labitha '£j
Labitha ..*.^cJ 507
Labithta c^J
Labitha ....ij 507
Labithtum JbJ
Labitha .... v^J 508
Labithu \JJ
Labitha ....tiJ 508
Labasna U~J
Labisa J*J 507
Labanin jJ
Labana .... u0 508
Labanan LJ
Labana ....ud 508
£)'(La-j)
Lajju \jl
Lajja gl 508
«J(La-h)
Lahman Li-
Lahama ...IkJ 509
Lahni ^J.
Lahana ....£»J 509
J(La-d)
Ladun j J
Ladda jJ 509
188-B
JU(La-dh) Index 1 - The Qur'anic Words ^ (La-n)
Laday ^J
Ladai ^jJ 509
JU(La-dh)
La dhdh atuniU
La dhdh a .."JJ 510
a-J(La-s)
Lasta CwJ
Laisa ^-J 522
Lastu c*J
Laisa J^J 522
Lastu m *zJ
Laisa u-J 522
LastunnauuJ
Laisa ^-J 522
Lasna LJ
Laysa J^J 522
JaJ(La-z)
Laza JL)
Laziya JaJ 511
£)'(La-')
La'alla3l)
La'alla >J 511
La'ana j*J
La'ana j-*J 512
La'ana luJ
La'ana j-J 512
La'anatc^jJ
La'ana j*l 512
La'ibmacrucV
La'iba LjJ 511
La'natun &*)
La'ana j-*J 512
gj'(La-gh)
Laqhiyatun 2Lctf
Laghiya.... Jyd 512
Laqhwu yj
Laghiya.... Jyd 512
Laqhwan jyj
Laghiya.... ^JJ 512
OJ(La-f)
Lafifan U-iJ
Laffa LiJ 513
,j'(La-m)
Lam J
Lam pJ 517
*
Lamma U
Lamma ....JJ 518
Lamman Q
Lamma .... JJ 518
Lamam JJ
Lamma .... JJ 518
Lamhun «-J
Lamaha ... kJ 517
Lamastum *£***$
Lamasa ...jJU 518
Lamasna L~J
Lamasa ...^-1) 518
Lamasu Ij^J
Lamasa ...^-1) 518
La'nan U*J
La'ana j-*J
512
Lan^
Lan ^J
cJ(La-n)
519
189-B
jj (La-q) Index 1 - The Qur'anic Words cJ (Li-t)
j)'(La-q)
</(La-y)
Laqu \Ji
LaytacJ
Laqiya ^J
516
Layta cJ
522
Laqqa Ji
Laysa ^*J
Laqiya '^Jl
516
Laysa ^-J
522
Laqiya Li)
Laysat c**J
Laqiya '^1
516
Laysa '^^J
522
LaqTtum ^lJ)
Laysu L-*J
Laqiya 'Ji! ....
516
Laysa '^^J
522
Laqina LJi
Laylun JJ
Laqiya ^2) ....
516
Laylun JJ
522
•
J (La-w)
Lay Ian "XJ
Laylun JJ
522
Law J
Law j]
520
Laylatun aJLJ
Laylun JJ
522
Lawaqiha *Sl J
Laqaha .... «U
514
> -
Layyan D
Lawa j J
522
Lawwahatun 5>I^J
Laha £i
520
Layyina ^1)
Lana jV
523
Lawwamatun l*\"J
Lama 'fi
521
Lauhun rj
Laha £i
520
(Li-/) J
Lawmatun i*J
Lama »V
520
r
^J(Li-b)
Lawn/iJ
"
Lawnun .... j J
522
Libadan IjJ
Labada .... jJ
507
Lawwau jj
Lawa jj J
522
cJ(Li-t)
*J(La-h)
Li Tastabina cruZ^z)
Bana jL' '
71
Lahab <1£
Lahiba L4! ....
519
Li Taqra'a l^U
Qara'a \J^.
448
190-B
«J(Li-h) Index 1 - The Qur'anic Words ^(Li-y)
Li Taf alu Ijliis) 'Adala ^ 362
Fa'ala J*l 431
Li Taftariya jjtei * (Ll " q)
Fariya JJ 425 Liqa'uruti)
Li Taftaru l^sisl Laqiya ^" - 516
Fariya j,'ji 425
Li Ta'jala Jm£)
'Ajila *3^i 360
jU(LI-m)
Lima J
Lima 11 517
Li Tarkabu SjSjA
Rakiba . . LT, 220 ^ (Li-n)
Li Tasqha Jl«S1 Lin ta £J
Saghiya... 'j^, 316 Lana ...'.... -Ji 523
Li Ta'tadu Ijjuui) Li NaftinacMi)
'Ada Ijlc 363 Fatana a\i 416
LiTatma'inna^-k) Li Nufsida ji-JD
Ja'mana ... ^li . . . .' 343 Fasada .... XJ 426
LiTubayyinunna^li) ^J(Li-w)
Bana jL' .' 71 #
, „' .„ j, Liwadhan liljj
Li Tudzayyiqu IjV^ Ladha &. 520
Dzaqa J,l^ 336
^(LI-y)
«J(Li-h) Li Yabluwa ^LJ
„ , . Bala' *%" 64
Lihyati ( JL a *J
Lihyatun". ^ 509 Li Yutabbiru \jjjj
Tabara '£ 72
J(Li-d) Lj vatasa'alu ^UlJ
Lida ^'J Sa'ala jL 242
Lida ^ 509 Li Yatafaqqahu (*&$
Faqiha '*& 432
u4(Li-s) ,
.... Li Yutimma »za
Lisan aLJ -r \** -7-7
° , . , Tamma .... *j 77
Lasana .... j-J 510 ' ^
Li Tundhira jJLsl
J (Li-') Nadhara.../Ji5 557
Li 'Adila JjuJ Li Yuthbitu l>*£)
191-B
^J (Li-y) Index 1 - The Qur'anic Words jj (Lu-')
Thabata ... c~5
...80
Li Yutah hi racial)
Li Yu'jiza ji»4)
Tahara J^'
344
'Ajaza jki
..359
Li Yattawwafu Iji^LJ
Li Yad'u £oJ
Tafa ' . . . . J> LJ?
346
Da'a U'i
. 178
Li Yazlima jUlaJ
Li Yadhuqa jJaJ
Zalama .... '^&>
351
Dhaqa ,?li
..194
Li Ya'buduni jj'juaJ
Li Yadhuqu IjS/lJ
'Abada Xc
355
Dhaqa ,ili
..194
Li Yu'adhdhiba «_/i*l)
Li Yartaqu \y5jJ
'Adhuba ... L>%
363
Raqiya 'Jj
. 219
Li Ya'fu l>J
Li Yas'alu l>:.,„J
'Afa Lie
379
Sa'ala JL,
..242
Li Yufsidu IjjuiJ
Li Yaskanu L^5L-J
Fasada .... ji_J
426
Sakana .... j^SL,
. 264
Li Yaf'alu \£*aA
LiYasta'fif*_ii*2~J
Fa'ala J*l
431
'Affa J^z
..379
Li Yaqdzi ^^alJ
Li Yastayqinu jJLi— J
Qadza Jjas'
458
Yaqina ji/
..627
Li Yuqdza J-ialJ
Li Yashtaru (^^J
Qadza l _ r ^3'
458
Shara <<;,2
. 289
Li Yundharu I^^JllI)
Li Yashhadul/jtfiJ
Nadhara...j'ii
557
Shahida... 'xfi .'..
..299
Li Yundhira jJiuJ
Li Yasum *«aJ
Nadhara... /JlS
557
Sama ^
..325
Linatun &J
Li Yadzhaku I S^^aJ
Lana j^
523
Dzahika ... iU^3
. 327
LiYudzillu ljL4)
Dzalla 3-^ ■'
..333
(Lu-/) J
Li Yatma'inna jf*^4|
Ta'mana... ,>*li5
343
j/(Lu-')
LiYutli'a«lkl)
Lu'lu'an IjJjJ
Tala'a *Jii>
341
La'la'a HH
506
192-B
*_J (Lu-b) Index 1 - The Qur'anic Words U (Ma-')
>_J(Lu-b) Lumtunna,^£J
. . . , , Lama IV 521
Lubadan Iju r
Labada...!^ 507 ^(Lu-w)
gJ(Lu-i) LutJ,^
Lujjatan^' La * a -; ^ 521
Lajja £J 508 Lumu \J»J
. , Lama IV 521
Lujjiyyin ^ f
Lajja «J 508
Lujjatan 5k!
La JJ a : -£" 508 (Ma-) r
^(Lu-h)
Luhumun ^ U (Ma "' )
Lahama ...1*J 509 Ma L
Ma L. 523
, Ma ab uL
Luddan lid Aba J\ 37
Ladda ... jJ 509
£?(Lu-')
__ ( Ma'arib o,l»
Ma'al JLo
Awala Jjl 37
La'ana ..'... ^ 512 Araba ^ • •
Lu'inu l>uJ
La'ana j-*J 512
Ma'idatun Jju'Lo
Mada :U 548
Ma'un *t»
jJ(Lu-gh) Maha .L. 547
Lughubunoj*) Ma'wa JJL
Laghaba .. >_JJ 512 Awa jjl 38
&y H; Mata oL. 545
Luqman^Li) ,.„_ , „,
Luqman ... ,LiJ 515 Ma « ^ .
Mata oL. 545
^(Lu-m) Maridun '^U
Lumazatun S>J Marada - ' J >' 530
Lamaza ...>■! 518
193-B
(Ma-b) Index 1 - The Qur'anic Words
(Ma-t)
Marij r,U
Maraja £>•'•••
529
Mabthuthatun Z-J^>
Baththa.... Co
42
MarutOjjLo
Marata oJ»'..
529
Mabsutatan jLdjj-^
Basata 'U'..,'i
....51
Ma'un j^cLo
Ma'ana ....'^ ■■
537
Mab'uthuna jjS>*~»
Ba'atha.... cJu'
.... 56
Makirin ,y_j^L>
Makara .... 'JZJ
538
MablaghunSLo
Balagha ... IL
.... 63
Makithun ojSl*
Makatha... 'cJL> ..
537
MabniyyatuntLi**
Bana ^
.... 66
Makithm c&£l>
Makatha... 'c&~* ..
537
Mabayyinatun &L*
Bana jL'
.... 70
Ma'kul J/U
Akala '$\ ...
24
Cm
(Ma-t)
Mala "tfL
Mala JL. ...
547
Matab olu
Taba olS
....77
Malik dJU
Malaka 'AL>". .
540
Matrabah hju
Tariba L>J
.... 74
Malikun jj^JL.
Malaka iUu'. .
540
Mata'a "*sJ
Mata'a «£«'
.. 524
Maliyah <u)L
Mala JL« ....
547
Matta'na L*i*
Mata'a «£«'
.. 524
Ma'manun j^L>
Amina ^1 ...
33
Matta'tac»*£.
Mata'a *i/
.. 524
Ma'munun &aI>
Amina ^1
33
Matta'tu c*«£.
Mata'a *£•'
.. 524
Mani'atunLcU
Mana'a .... «L>' ..
542
Matti'u Ijjti*
Mata'a «i/
.. 524
Mahiduna^jUbU
Mahada ... '-4^ ...
544
Matin ocu'
Matuna jSj>
.. 525
Mabthuth £>j~a
Baththa.... Cio ...
J* (Ma-b)
42
Ma'tiyyan tjU
Ata .<J\
8
194-B
(Ma-th) Index 1 - The Qur'anic Words
C*
(Ma-h)
•2m (Ma-th)
Mathabatunll^o
£*
(Ma-h)
Thaba uli..,.
88
MahabbatcJd*
Habba \J>
.... 111
MathanT ^;LL.
Thana ^ ....
87
Mahjubun oyj*^-
Hajaba >_Ot>
.... 113
Mathburj^jl.
Thabira .... ^J . . . .
81
Mahjur lj>**»
*
Hajara jk>
.... 114
Mathalun j£«
Mathala.... JJl» ...
525
Mahdhurun *,il£
Hadhira.... ji>
.... 116
Mathna^jAt
Thana ^ ...
87
Mahrum.j^
Mathaubatun l^o
Harama....^
120
Thaba Oli ..
88
Mahrumun 'oyjj£
Math wan J^j>
Harama.... '.'j>
120
Thawa L «4 ...
89
Mahsura j^-^
Hasira j-«>
... 123
£* (Ma-j)
Mahshuratunljj^^
Majalis jJU* 1
Jalasa '^X> ..
Hashara 'J£>
. .. 124
100
Mahzurun^]***
Majdhudh jjj^
Hazarajli>
... 127
Jadhdha... *i>
94
MahfuzJi^
Majra ^^
Hafiza 3li>
....129
Jara Uv»---
96
Mahillun *^»
Majma'un*^
Halla '"$>
....133
Jama'a .... ^j> . . .
101
Mahmud sj*£
Majmu'un &^
Hamida.... Jl*>
... 135
Jama'a .... *^> . . .
101
fi
Mahjuran \jj*4»
Majmu'una cu*j*£
Hajara ^k*
. ... 586
Jama'a .... .*-»> . . .
101
Mahuna kjt
Majnunj^
Maha \jt
... 527
Janna ^>
104
Mahya «L»m
Majus ^j£
Havva ,"«>
. .. 144
Majusa [^^
526
MajTd Xggt
MahiSjA^*
Hasa. ....... '^o\>
....143
Majada .... Jl*£ ....
526
195-B
^(Ma-kh) Index 1 - The Qur'anic Words y (Ma-r)
Mahidz ^
Hadzat ....'. c^>[> .
Madinin uCjJU
143 Dana .".jlj
185
jw (Ma-kh)
Makhadz j^litf
Makhadza^k^
Makhtum .jiitf
527
Khatama..
r*
148
Makhdhul Jj'ik*
Khadhala. Jii 149
Makhrajun r^i
Kharaja .... £j> 150
Makhmasatun I^aJ^
Khamasa . ,_^i»> 1 66
Ma khdz ud sj*^atf
Khadzada '.Ua> 1 56
ju (Ma-d)
Madda ju'
Madda 1» 528
Mad hu ran Ijj>ju
Dahara >j 173
Madadan Iaju
Madda jm .
Madadna biju
Madda ju .
Madyan ^ju
Madana ... j'jl«
528
528
528
MadTnun jj^.ju
Dana jli 185
Madinah i^ju
Madana ... jju
528
Madain^lju
Madana ...j'.u 528
Madhbuhun r*,
Dhabaha.. 'rui .
& (Ma-dh)
187
Madhkur jy^JL*
Dhakara.-.^Ti 189
Madhmum.y.Ju
Dhamma.. lj..
Madh'um.jJu
191
Dha'ama.. .IS 186
Mar'un *y>
Mara'a \J».
Marra y>'
Marra "y' ..
Marran Xja
Marra "y>'
, (Ma-r)
.529
.530
.530
Marra £/
Marra y>'
530
Marratol^t
Marra y>'
Marafiq ji[^>
Rafaqa jf,
Maradzi'u *^l^
Radza'a...^ 212
Marratant^*
Marra y>'
Marratan ^l£*
Marra y>'
530
.218
530
Marratint^o
Marra "j*
... 530
... 530
196-B
>(Ma-r) 'ndex 1 -The
Marratan -JdjA
Marra "y>' 530
Marratain aCy>
Marra "_/ 530
Ma raj a kZ*
Maraja ^y>' 529
Marjan ^\>ja
Maraja ^y>' 529
Marja'un **>y>
Raja'a '^>j 203
Marjauna o^>y>
Raja' l>j 205
Marjumin i%«°j>jA
Rajama.... '^>j 204
Marjuwwun "j>y>
Raja' Uj .* 205
Mara ha n \>y>
Mariha '^J» 529
Marhaba l>y>
Rahiba..*... ^j 205
Marhamah Z**J*
Rahima .... ^j 205
Maraddun "sj>
Radda V, 207
Maradu \jiy>
Marada .... Yy>" 530
Mardudun V/iJ»
Radda V, 207
Mardudun fosjs/t
Radda jj 207
Marsadun x*J>
Rasada.... jl*»j 212
Marsus tja^Jy*
Rassa ^j 212
Qur'anic Words ' (Ma-r)
Maradz jt>J*
Maridza. ...j^.' 530
Maradzun jay>
Maridza.... ^^ 530
Maradzan U?^o
Maridza.... jo^ 530
Maridztu c^y>
Maridza.... J>y>' 530
Mardza Ji^
Maridza.... joj* 530
Mardziyyun.-^*
Radziya.... ^j 213
Mardziyyatun t~^>y
Radziya.... ^?j 213
Mar'a ^y*
Ra'a ^£j' 214
Marfud iyy
Rafada jJj 216
Marf'un VJsy>
Rafa'a '^j 217
Mart u'atun lcjy>
Rafa'a jJj 217
Markum »J>y>
Rakama... Sj 221
Marqad j3j»
Raqada.... jJj 219
Marqum *£y
Raqama... pj 219
Mari'an %y>
Mara'a \JY 529
Marij qja
Maraja £a 529
Marid juy>
Marada ....Yy>' 530
197-B
•ja (Ma-z) Index 1 - The Qur'anic Words ^ (Ma-s)
Maridzun JojJa
Maridza Jsy '
530
Masjurj^*****
Sajara JxIm
..249
Maryam ^y,"
Maryam ... ^j,'
532
Mashan l*~«o
Masaha.... ?tU>
532
y, (Ma-z)
Mashur jy*^»
Sahara j>Lm'
. 250
Mazzaqna bfy
Mazaqa ...o>°
532
Mashuruna jjj>*— »
Sahara yL,'
. 250
Mazidun juu
Zada slj
238
Mashharina &pu*+
Sahara yL,
Masakhna b£i**»
250
j** (Ma-s)
Masakha.. kU«
533
Massa "j«j>
Massa [^
534
Masad juJ>
Masada ... aU>
..534
Mas'ulun 3j^— •
Sa'ala JL. ..
242
Masruran S^j^a
Sarra jL
..255
Masajid j>L-o
Sajada S*!*'..
248
Masturan Ij^k.,,^
Satara Jo^
..258
Masakin c>;£l>**
Sakana ....^SL, ...
264
Masturun jja.,,^
Satara jU.«
..258
Masakin ^L*
Sakana .... jS^ ..
264
Masqhabatun IjlJ>
Saghaba .. wJLL*
..259
Masbuqin qva^w-o
Sabaqa.... j—
246
Masfuhan U^L**
Safaha kjL
259
Massatc»Lo
Massa ^J>
534
Maskanatun £SL*»
Sakana .... JL*
. 264
Masturun jj^^o
Satara ^il*
248
Maskanun^uyt
Sakana.... jS^
..264
Masjid jl*~*»
Sajada S*li". ...
248
Maskubin <_>_^LJ>
Sakaba....^—
..263
Masjidun j^^^t
Sajada jl*»1*'. ...
248
Maskunatun Lj5L^«
Sakana .... ^SL,
264
Masjunin jo>*-J>
Sajana &aC«...
249
Masnun ^y***
Sanna ^
..274
198-B
Jla (Ma-sh) Index 1 - The
Masih ^J>
Masaha.... ^-^ 532
Jj> (Ma-sh)
MashshauruLlo
Masha Jl* 535
Masharib ojLLt
Shariba....* vp 285
Mashariq jjLl*
Sharaqa .. '^ 287
Mash'amatun iJ-lo
Sha'ama.. lit 282
Mashhun j^k^o
Shahana ..^i«2 284
Mashrabun 1>j-2-»
Shariba.... Jp 285
Mashriqj^Lt
Sharaqa .. ^^2 287
Mashriqain cns^Lt
Sharaqa .'££, 287
Mashriqin qvS^i*
Sharaqa .. '^ 287
Mash'ar^^lo
Sha'ara.... >2 291
Mashkuran fjjtjj,
Shakara... ^ 296
Mashhaduml^i*
Shahida...Ji^i 299
Mashhudun *sJ$Z*
Shahida...'^i 300
Mashau jJj>
Masha Jji^ 535
Mashyun *JL»
Masha j£* 535
Mashidun jlJL«
Shada 'sil 303
Qur'anic Words k> (Ma-t)
yo* (Ma-sh)
Masabih ngL&i
Sabaha .... '£& 304
Masani'a^Lai
Sana'a '^ 322
Masrifan iS^La*
Sarafa o^ 314
Masrufan \1J^oj>
Sarafa iX^a 314
Masfufatun tiJLa*
Saffa '<JLo 317
Masfufatin lijLa*
Saffa *ULa 317
Masira ^a*
Sara ' J^ 326
Masiru 'j~f*
Sara '.. Jl* 326
Jaa (Ma-dz)
Madzaji' »L>
Dzaja'a .... ^k^ 327
Madzat c*k«
Madza J^ai 536
Madza J*a*
Madza ^ai 536
k> (Ma-t)
Matarun JaJ
Matara 'Jo*' 536
Mutaffifin uuiki
Jaffa "u& 340
Matlub oj!k«
Jalaba .*..... LU> 340
199-B
k»(Ma-z) Index 1 -The
Matli'un£liai
Jala'a ^JLt-' 341
Matwiyyatun cZ^a*
Tawa ^^i 348
a* (Ma-z)
Mazluman \JAoj>
Zalama .... life 352
** (Ma-')
Ma'a u
Ma'a ^o 536
Ma'adhiL**
'Adha iU 394
Ma a dim n ibw
'Adha ilx 394
Ma'adhir ^aLm
'Adhuba ...L>'Xt 363
Ma'arij^jUw
'Araja rjt' 365
Ma'ashan bbw
'Asha jXs. 398
Ma'ayisha JlX*j>
'Asha jXs. 398
Ma'dudatun oajJJw
'Adda jti 361
Ma'dudun ijjuw
'Adda jLc 361
Ma'dhiratan SjJuw
'Adhara.... jjLi .'. 364
M'arratun »JIm
'Arra JL 366
Ma'rufatun lijj*j>
'Arafa tiV 367
Qur'anic Words p^(Ma-gh)
Mar'ufuno^yM
'Arafa o>' 367
M'arushatobjyw
'Arasha.... J^" 366
Ma'zun jjw
Ma'iza >*/ 537
Ma'zilun J^jw
'Azala & 371
Ma'zuluna jjJjjx*
'Azala J_^' 371
Ma'sharunpU*
'Ashara.... pi 373
Ma'siyyatun "L»o*a
'Asa ^Li£ 376
Ma'Tshatun Xl^*
'Asha jAs.'. 398
Ma'kufan lij&**
'Akafa u&j. 382
Ma'lum.jlx*
'Alama JLc 382
MalumatoLjlx*
'Alama JLc 383
Ma'mur JJA x»
'Amara pc' 387
Main ctum
Ma'ana ....^ii 537
Ma'inin »jryw
'Ana jU 398
~f* (Ma- qh)
MaqharibojlJLt
Gharaba *...->> 400
Maqharatin oljLLt
Ghara jU 411
200-B
du> (Ma-f) Index 1 - The Qur'anic Words ji (Ma-q)
Maqhanima-wU*
Ghanima..^ 410
MaqhribunojjLt
Gharaba ..' ^> 400
Maqhrabain quyLo
Gharaba .. Jj. 400
Maqhramin .jiu>
Gharima .. ,J. 402
Maqhraman LyU
Gharima .. .jt 402
MaghshT /*4ii
Ghashiya.. L5 li£ 403
Ma qhdz ub o>ii*o
Ghadziba . w-^c 404
Maqhfiratun SHvo
Ghafara.... /£ 405
Maghlubun ojLm
Ghalaba Jte. 407
Maqhlulatun 3jJJu>
Ghalla "^ 408
Mafatih rC\Ju
Fataha .
Mafazan IjlLo
Xa (Ma-f)
415
Faza
sii
Mafazatanijlxo
Faza
sii
436
436
Maftun jjlio
Fatana oii 416
Mafari-ji*
Farra y
Mafrudzan LVjAo
421
Faradz j/J 422
Mafulan Jj*i»
Fa'ala J*s 431
^(Ma-q)
Maqabir y\ju>
Qabura .'.'. J? 439
Maqa'idun jlcIXo
Qa'ada .... JmJ 462
MaqalTd julli*
Qalada jls' 465
Maqamun .Ho
Qama .13 471
Maqami'unulXo
Qama'a.... ^ 466
MaqbuhTn <ln>^2/
Qabaha...."^J 439
Maqbudzatun Li>jJLo
Qabadza.. 'Jol$ 440
Maqtun
Maqata .... 'c£> 537
Maqdurun jjjLLo
Qadara .... j jJ 444
MaqrabatunLjio
Qariba <->'j 449
Maqsum .j— 1/
Qasama... 1U .
454
Maqsuratun olj^-aio
Qasara .... ^al 456
.458
Maqdziyyan L*
Qadza ^^
fi
Maqtu'an Uolalo
Qata'a jkl 459
Maqtu'atun lcJaL>
201-B
liU (Ma-k) Index 1 - The Qur'anic Words JJ> (Ma-1)
459
474
Qata'a «LI
Maqil J-2*
Qala." J is
dU (Ma-k)
Makanun 5^
Kana jLS" 500
Makanat&l&>
Kana jlT 500
Makanatun £ISU
Kana jlT 500
Makkah £>U
Makkah ... *£. 538
Maktub ^j^S
Kataba Li?
478
Makatha £&j>
Makatha ..c&j>' 537
Makdhubun ojiSU
Kadhaba C/i? 481
Makara ^SU
Makara .... 'J^ 538
Makrun *J^>
Makara.... '^ 538
Makartum zj&
Makara .... 'j*J> 538
Makarna bjSU
Makara .... 'J^> 538
Makaru Ij^SU
Makara .... 'J^ 538
Makruhan Uj^SU
Karaha >J 484
Makzum *J&j>
Kazama... 'JiS
Makkanna^SU
Makuna.... £J 539
Makkanna \2U
Makuna ... JL» 539
Maknunun j>iSU
Kanna "g 498
Makiduna jjju£-o
Kayda juT 502
Makinun (j&*
Makuna ... ,JL°' 539
Ji(Ma-I)
Mala'un *}lt
Mala'a .*3L 539
Malaika dl^U
Malaka iUu' 540
Mala'ikatunS^U
La'aka iSf ...
505
487
Mala'a *">L 539
Malja'un UJL*
Laja'a ....*.. LJ 508
Mal'unatu fc^uLo
La'ana j-*J 512
Mal'unina crOytL
La'ana ^jJ 512
Malakun SL>
La'aka 'M 505
Malik dUU'
Malaka ilL' 540
Malakun dUu
Malaka ilL' 540
Malakain »jrvSX
Malaka...". ilL' 540
202-B
^(Ma-m) 'ndex 1 -The
Malakaini £&£!•
La'aka ...~'Ji 506
Malakat c3X
Malaka ill/ 540
Malaktum J£X>
Malaka..... ill/ 540
Malakut Oj^Ju
Malaka OlL' 540
Maluman UjL
Lama r ~i 521
Malumma qujJU
Lama ,V 521
Malik dUU
Malaka ill/ 540
Maliyya CJu
Mala....".... ^ 541
J> (Ma-m)
Mamatu oLm>
Mata oU 545
Mamdudun ijju*
Madda ju 528
Mamlukun <4jJLo
Malaka ilL 540
Mamnu'atun le^iA.
Mana'a ....«L»' 542
Mamnun jj^aa
Manna' .... *&> 543
^ (Ma-n)
Man &>
Man ^ 542
Manna ^>
Qur'anic Words
^ (Ma-n)
Manna' j>» ..
Mannan &
Manna' .... ji .
ManatoLo
Mana 'J**'
Manazilajjlu
Nazala J-S .
543
543
ManasikdLL*
Nasaka ....'d_i
Manas ^Lu
Nasa IjAj
Manna'un pLu.
Mana'a
543
559
.562
583
542
■t*
Manafi'un «iL»
Nafa'a Il5
Manakib ^L*
Nakaba ..'.. ^Jo 576
573
Manam .Li
Nama .1;
.584
Mansakan t$L*u
Nasaka.... J— 5 ..
.562
Mansiyyan
Nasiya
Manshuran \j^>
Nashara... 'JiS ..
Manshurunj^hio
Nashara... 'lii ..
Mansuran \ Jy ^^»
Nasara _^ai' ....
Mansuruna jjjjl<ai»
Nasara ^ ....
562
563
563
565
565
Mandzudin sy^j>
Nadzada .. Jufej' 567
203-B
+» (Ma-h) Index 1 - The Qur'anic Words y, (Ma-w)
Mantiqunjk*
Nataqa jLS 567
Mana'a *£•
Mana'a
Manana Liu
Manna j>°
Manu'un &^u
Mana'a *±» ....
Man u 'an Lc^u
Mana'a .... «£•'
Manun jji»
Manna jy> .
Maniyyun "jl«
Mana ^^io".
Mahzumim
J***
542
Manfush Jbyi*
Natasha ... jLii 573
Manqus ^jlu
Naqasa-.-.j^lj 575
543
542
542
543
543
+» (Ma-h)
Mahad x£>
Mahada ... 04* 544
Mahhadtu oj4*
Mahada ... 'x£ 544
591
Hazama...^*
Mahhil J4^
Mahala .... 34*' 544
Mahlika tiU^/
Halaka dU* 592
Mahma llf<
Mahma .... lif/ 544
fi
Mahilan }Lfi
Hala ."..J La
Mahin c*fi
Mahuna ... ^.
Mawakhira >>jy>
Makhara ..^k/...
Mawazin ^>j\y>
Wazana...jjj ....
Mawatina &b\y>
Watana ....^J»j ...
Mawadz'iu' m^I^«
Wadza'a .. «ij ..
Mawaqi'u*Sl^»
Waqa'a .... «Jj . . .
MawaqttCuSl^*
Waqata .... cij...
Mawali.Jly>
Waliya ^j ...
Mawbiqan \Ly>
Wabaqa...jjj ....
Mawt Oy>'
Mata
jL.
598
Mawta \Zy>'
Mata oLo ..
Mawthiqan US>>'
Wathaqa.. $/..
Mauj ry>
Maja ^lo ...
Mawaddtan oy>
Wadd ij ...
Mawran \jy>'
Mara jU ...
Mawrud i^jy>
Warada.... ijj ..
545
y> (Ma-w)
.527
.608
613
.611
617
616
621
.599
.545
.545
.601
.546
.604
.546
.... 606
204-B
J> (Ma-y) lndex 1 " The Qur'anic Words _ (Mi-h)
Mawdzu'atun Ic^ja
Maylatan UL«
Wadza'a ..f-^j
...611
Mala JL>'. .
548
Mawdzunatin 2jjj>ja
Maymanah Zu+*
Wadzana . 'cCi»j
...612
Yamana... l >oj
628
Mawti'an *M>y>
Wati'a [J?j
612
Maw'ud Sjzy>
(Mi-)
f
Wa'ada....'-ic/
...613
Maw'idan \±ty>
L. (Mi-')
Wa'ada....Aij
...613
Mawfuran \j^y>
Mi'atun ZL»
Ma'aya .... 'JL> ..
524
Wafara jlj
614
Mi'atayn o^j»
^
(Ma-y)
Ma'aya ....^L
524
Maitun Cwo'
Mata oL.
... 545
C- (Mi-t)
Mayyitun cl»
Mittu Cu»
Mata oL.
... 546
Mata ...'.....£>\j> ..
545
Maytan \jjj»
Mitna \jjj>
Mata oL.
... 545
Mata '.. oL. .
545
Maytatu h*J
Mittum Jj>
Mata oU
... 545
Mata oL. .
545
Mayyituna jjil»
Mata oL.
... 545
^ (Mi-th)
Mayyitin jul»
Mata oL.
... 545
Mithqalun JUl«
Thaqula.... ji5
83
Maysir ^
Yasara ^U
. . . 626
Mithlai Jb.
Mathala.... j^°
*
525
Maysaratun \j~~J
Yasara _^U
. . . 626
Mithlunjl.
Mathala ..' j^°
525
*
May su ran lj>— -y>
Yasara ^
. . . 626
Mithaq JUL*
Wathaqa..j5j'
601
Maylun J*/
C»„ (Mi-h)
Mala JL>'
. . . 548
Mihol tl-f
205-B
jl» (Mi-d) Index 1 - The Qur'anic Words J* (Mi-1)
Mahala Jj*/..
527
Miskinan L5L«o
Mihrabol^
Haraba UJ>
117
Sakana ....JL*
Mishkat ;^1>
Shaka ISL*. .
264
JL.(MI-sh)
ju (Mi-d)
297
Midad ilju
Madda lo ....
528
(jA. (Mi-s)
Midraran IjljJU
Darra y .'...
176
Misbah rLu
Sabaha.... ?w>
304
y (Mi-r)
Misr y*A
Masara'.... [^ .
535
Mira'un Ay
Mara jy ...
531
^ (Mi-')
MiratunoTy.
Marra "y ....
530
Mi'shar jLlx*
'Ashara.... j^s.
373
Mirsad *l^»
Rasada .... j^j . . .
212
Miqdarun jIj£/
Qadhra ....j'jJ
MTqatoU-*
Waqata .... cJj
^(Mi-q)
Mirfaq liSj*
Rafaqa jSj ....
Miryatun \y
Mara ,/y ...
218
531
444
616
A» (Mi-k)
503
MTrathun^lj^
Waritha....Ojj' 606 Mikyal JL£<«
Kala "... JLT ..
^ (Mi " z) MTkalJ^
Mizaj g}y^ MTkal JISL*
Mazaja .' . ^y 532
^ (Mi - s) Mil'un &
Misas (j-iLyt Mala'a %*iU ..
Massa *\J> 534 ...... ,r
^ MillatunJu
Miskun tiLy« Malla 3-° 541
Masaka....iL~/ 534 ..... ,
Milhun «Ju
Malaha ...' tJu
539
J-,(Mi-l)
539
MiskTnunu^5wyo
Sakana.".^ 264
... 540
206-B
^ (Mi-m) Index 1 - The Qur'anic Words J, (Mu -b)
MilkdLU
Mu'allafatun iiJji
Malaka oUu' ..
540
Alifa LiJI
25
r
(Mi-m)
(Mu-b)
Mimma lit
Mubarakun i)jlJ>
Mimma .... I_L» . . .
... 542
Baraka iJy
49
Mimman ^L>
Mubarakatun j£jL*
Mimman ..&+* . .
... 542
Baraka dJy
49
<>*,
(Mi-n)
Mubtalin Ai**
Bala' **%
65
Min fr»
Min cy ■■■
542
Mubtalina ujJLu*
Bala' «SL .*
65
Minsa'tun »L*u
„ j.
Nasa'a 4U .
560
Mubaddal Jju»
Badala J'-u
45
Minhajan^l^u
Nahaja '^f ..
580
Mubadhdhirin (x/Jui
Badhara...jX'
46
4*,
(Mi-h)
Mubarra'un I^Jt
Mihad iLf»
Bari'a ^'
46
Mahada ... Jl^>..
544
Mubramun oy>j~>
Barama.... ','J
50
V*.
(Mi-y)
Mubashshir JiJ»
MTzan ^Ij**
Bashara j2u
52
Wazana... jjj ..
608
Mubashshirat £>\JL*
MT'ad il*~»
Bashara... 'JZj
52
Wa'adh....'jLt,'..
...613
m Ji
Mubashshinn &j2*+
Bashara... ^2J
Mubsirun^^aU
52
Basura 'J^>
53
(Mu-)
r
Mubsiruna jjj~aJ
*j
Basura ^u
53
L»(P
Mubtiluna^jJila^
Batala fliL'
Mu'jjalun J>J-o
55
Ajila j>l ...
12
Mub'aduna jjjuJ>
Mua'dhdhinun ;,]'♦<
Ba'uda jJc'
57
Adhina jil ..
18
207-B
(Mu-t)
Index 1 - The Qur'anic Words
(Mu-t)
Mublasin jj-Ju
Balasa 'J1& 62
Mublisun tjuJLi
Balasa ..." '^S> 62
Mubaww'a !^J»
Ba'a ft 67
MubTnun cm
Bana 7£,LJ 70
Mubayyitun jj~J>
Bata bL
68
Mubayyinatun oU*
Bana jL 70
Cj>(U
lu-t)
Mutabbarun ^Iii
Tabara ^2
7?
Mutabarrijatun »U^>
Barija ^
47
Muttabi'i
Tabi'a..
jna jjju^o
b 5
73
Mutatabi
Tabi'a
un jLLzi
b 5
73
MutajanifundfcUbU
Janafa ucj>
104
Mutajarwirat oljjl
Jara jl> 109
Mutaharrifan 12,m£*
Harafa o> 119
Mutahayyizan 1jl»J£
Haza... jl> 143
Muttakhidhatun oULkl*
Akhadha .. J>l 13
Muttakhidh? ^i*£o
Akhadha ..j&l 13
Mutarakibun L5^
Rakiba LT, 220
Mutarabbisun i>y*Zj*
Rabasa.... ^aT, 199
Mutarabbisin i^i.
Rabasa.... ^j 199
Mutaradiyatu La^i*
Radiya ^ij 208
Mutrafu \jijZ*
Tarifa o^\
Mutraf? l \jL*
Tarifa o^j .
Mutrifin C^iJiA
Tarifa o^.
75
75
75
Mutashabihin <bliL»
Shabaha..i~i ..' 283
Mutashabihan L^liju
Shabaha.. *2i ..." 283
Mutashabihat oL^LSju
Shabaha. .^i *. 283
Mutashakisuna jjli'LSJU
Shakisa... '-£2 297
Mutasaddi'an I*" '
Sada'a pX» 309
MutasaddiqatoUju£U
Sadaqa....j.L^..'. 310
Mutasaddiqina qujuai*
Sadaqa....j.L^.' 310
Mutatahhirma &&**
Tahara '. . ^J? 344
Muta'alJLcu
'Ala ->U 385
Muta'ammi dha n fju*£i
'Amada .... Jui' 387
208-B
cJ> (Mu-t) Index 1 - The
Mutafarriqatun 2fji£
Faraqa j'J 423
Mutafarriqatun Cj\?Jcj>
Faraqa j'J 423
Mutafarriqun bjS'jkL*
Faraqa jy 423
MutaqabilTna caLUl*
Qabila JJ* 441
Muttaqun j^i»
Waqaya ...J>i 618
Muttaqm quit
Waqaya ...J>i 618
MutaqallaburiyiSit
Qalaba lil 464
Mutakabbir J&jC»
Kabura JS 476
Muttaki'un tSol*
Waka'a....!^ 619
Muttaki'una jjj&Lo
Waka'a fr, 619
Muttaki'Tna dC£L>
Waka'a.... iTj 619
Mutakabbirina &J&&
Kabura JS '. 476
Mutakallifina iy&z*
Kalifa JJS 494
Mutalaqqiyani jLaJu^o
Laqiya ^ 516
Mutimmunlu
Tamma .... 15 77
Mutanafisun ^yJU£»
Nafasa ^Jb' 572
Mutawassimin cruJ^u
Wasama .. 11/j 609
Qur'anic Words -J, (Mu-h)
MutawaffTka <£LSjii
Wafa Jj.. 615
Mutawakkiluna aj^j^*
Wakala....Ji'j 620
Ai (Mu-th)
Muthqalatun ft&
Ihaqula.... |jif 83
Muthqaluna '^Jj£j>
Jhaqula.... J^J 83
Muthulat o"*£»
Mathala.... jl. 525
Muthlaji/ ,
Mathala ....ji. 525
gi (Mu-j)
Mujrimun lj£
Jarama .... ','J> 96
Mujrimuna oy>j£
Jarama .... '*J> 96
Mujrimina qy>^
Jarama .... '.'j> 96
MujahidTn j^.j^U^
Jahada ....'-4> 105
MujahidunjjjubU
Jahada ....jl$> 105
MujtbunL^
Jaba....!.... Ol> 108
Mujibuna 'oj~s^
Jaba ol> 108
» (Mu-h)
Muhtadzarun ^^.t.-Ji
Hadzara ... ,Ja> 1 27
209-B
£j> (Mu-h) Index 1 - The
Muhtazirji^i
Hazara '}*> 128
Muhdathun i>jL*J>
Hadatha... cu> 115
Muharramun 7^
Harama.... r > 120
Muharramatun X*Jj£
Harama.... i^> 120
Muhalliqinauu)l*i
Halaqa jib- 132
Muhulli JLxJ
Halla ...„...> 133
Muhammad ju^
Hamida.... ju> 135
Muhsin ^^
Hasuna .... |>L> 1 24
Muhsinun jj^~^
Hasuna .... |^L> 1 24
Muhsinin uc~**£
Hasuna .... ,>-> 1 24
Muhsinat C*La^
Hasana....,^^- 126
Muhassanatun cAla£
Hasana....,^^- 126
MuhsinTna qu~a*£
Hasana.... '^> 126
Mu hdz arun *y<a.-*!»
Hadzara ... ^a> 1 27
Mu hdz aruna ^.j^m
Hadzara ... ^a> 1 28
Muhdzarina ^^os^a
Hadzara ... ^a> 1 28
Muhkamat oL&*i
Hakama ... 1£> 131
Muhy?.J*i
Hayya "j> 144
Qur'anic Words ~j, (Mu-kh)
Muhitlu#£
Hata.." il> 141
Muhitun 3a*^
Hata 2»L> 141
Muhitatun Skj^
Hata 2>l> 141
MuhkamatunLS^
Hakama...^ 131
jw (Mu-kh)
Mukhbitina c££>»si
Khabata...cJ»'' 146
Mukhtal JU^i
Khala Jli 171
Mukhtalifina oyk-t
Khalafa.... Lili 162
Mukhtalifuna^^ikitf
Khalafa ....UJb- 162
Mukhtal if unlike
Khalafa.... Laii 162
Mukhrajunr,jJ>
Kharaja .... gj> 1 50
M ukhrijina U>jv>
Kharaja .... ^J- 1 50
Mukhrijuna^y^gfa*
Kharaja .... £j> 150
Mukhrijunr^Ji
Kharaja .... gj> 1 50
Mukhzf^jgJi
Khaziya ... ^^> 152
Mukhsirin jjj-J*
Khasira ....j-J- 153
Mu khdz arratun 1>^u£
Khadzira -rf^- 156
210-B
ju(Mu-d) Index 1 -The
Mukhalladuna jjj&
Khalada... al> 160
Mukhallafuna jjili^
Khalafa ....Oli 162
Mukhallafina cmI^
Khalafa ....Lili* 162
Mukhallaqatun &U£
Khalaqa... jli 163
MukhlaSjJ^
Khalasa... IJ a& 161
Mukhlis ^ljf
Khalasa . ^> 161
Mukhlisun jj-Jiitf
Khalasa ...j& 161
Mukhlasin cruali*
Khalasa... ^aii 161
Mukhlifa lilje
Khalafa ....3& 162
ju (Mu-d)
Mudbir j£,
Dabara '... y > 172
Mudabbirat oI^ju
Dabara .... 'ys .". 172
Mudbirin j^ju
Dabara ....^'j 172
Muddato'ju
Madda 1. 528
Mudhidzina qua>ju
Dahadza .. 'j£s. 1 73
Muda khkh al J>ju
DakhalaJ^'j 174
Mudkhal J>ju
Qur'anic Words ^ (Mu-r)
Dakhala ... jjij 174
Mudrakuna^X)ju
Daraka ilj'i 177
Mudakkir jfLu
Dhakara... /'i 189
Mudhammatan jlioUju
Dahama... **j 183
Mudhinun ^^aju
Dahana....jii 183
Ju(Mu-dh)
Mudhabdhabin quJuJu
Dhabba....L/S ..."*..* 187
Mudz'inin t^icJu
Dza'na £ii' 189
Mudhakkir ^Tju
Dhakara... /'i 189
ji(Mu-r)
Muraqhaman Ci\J>
Raghima .. lij 216
Murtab oUji
Raba....*...olj 227
Murtafiqa ti£^
Rafaqa jSj 218
Murtaqibuna ^Jjuy*
Raqaba.... >_Jj 218
Murjifun jji>J>
Rajafa ^i>j 203
MurdifinOrvii^
Radfa. ..."'.' oV, 208
Mursalan$L^
Rasila jig 210
211-B
y» (Mu-z) Index 1 - The Qur'anic Words ^ (Mu-s)
Mursa^wji
Rasa L-j ...
Mursilatun 2JLy>
Rasila S~*j---
Mursalin ujJL^
Rasila 3~y---
MursilTnajL/j^
Rasila ...... 3-v-
Mursihn C^J
Rasila J—j---
Mursalun i^ja
Rasila j--y ...
Mursilu fJ*»J>
Rasila ....'.. 3~y ••■
Mursiluna£yLji
Rasila jly ...
Murshidun j£j>
Rashada.. juij ...
Murib yw^t
Raba!
211
.210
210
210
210
210
210
210
.211
vb
Muzjatin "£>y
Zaja
trTJ'
227
ji (Mu-z)
229
Muzahzihun rj>>»
Zahha ^ j
Muzdhjarun ^>i>>
Zajara 'j>j
Muzziqa J>
Mazaqa ... ,j>°
Muzzammil Jj>jj>
Zamala .... J-«j
Muzn ^ji
Mazana ...jj-
.230
.229
.532
.235
jj> (Mu-s)
Musafihatol»«»Ly«
Safaha ~L
MusafihinacteJLy*
Safaha ruH*
Mus'uluna oJj^ •
Sa'ala JL, 242
259
259
Musabbihuna
Sabaha.
(j( j^ « n i «
? Lw
244
Musabbihina en*--**
Sabaha .... ^ 244
Mustabin oui^»
Bana jU 70
Mustabshiratun ij&fj**
Bashara... '-2Lj 52
Mustabsirina ^
Basura ^
53
Mustadz'af una ^yu^s
Dza'afa .... ._i*J? 331
Mustadz'afTna ^au<
Dza'afa .... ^i«-^ 331
Mustaqhfirina j^axi,,^
Ghafara .... ^' 405
Mustahzi'in q£#i~^
Haza'a «ji 590
Mustahzi'una - y
Haza'a «3*
590
.532
Musta'anu j
'Ana jU 395
Mustaiqintna qulJL^t
Yaqina jL 627
Mustakbirina &_j&j~«j>
Kabura .. JS ....'. 476
212-B
^ (Mu-s) 'ndex 1 -The
Mustakbirunajj Lr i^-«o Ji
Kabura JS ..'. 476
Mustakhfin <J»cua
Khafiya ...'J*- 160
Musta'khirina ^jh^j>
Akhkhara . >l 14
Mustakhlafina guU.1.^
Khalafa ....Li&* 162
Mustamir J *i M y>'
Marra "y>' 530
Mustami'un **L*«
Sami'a X< 270
Mustami'una jjjuLJ>
Sami'a X* 270
Mustanf uratun »>LlX
Nafara 'J6 571
Musta'nisin qujX*»
Anisa XI 35
Mustaqar^AiX
Qarra "J 450
Mustaqbilun JJti»>»»
Qabila JJ * 440
Mustaqdimin ^uj^Lm
Qadama .. »jJ 446
Mustaqim * s 2lX'
Qama .li 471
Mustaqirrun^2iX'
Qarra "J 450
Mustaslimuna j^Xjl*»
Salima X 267
Mustatirjii^yt
Satara jL, 258
Mustatiran 1^kX«
lara jl£ 349
Qur'anic Words ^J, (Mu . s )
Mustauda'un pijiX
Wada'a.... joj 605
Musahharin ^k— •
Sahara X"' 250
Musa khkh ar JX*
Sa khkh araX 252
Musa khkh arat olJX«
Sa khkh ara ^X 252
Musrif <JjmA
Sarafa i»X 258
MusrifTn c&j~*»
Sarafa i»X 257
Musfiratun %jL*u>
Safar JLf 267
MuslimunJL*
Salima X 267
Muslimat oLX«
Salima X 267
Muslimatun IX-o
Salima X 267
Musallamatun 2uJX
Salima X 267
Muslimun jjX-o
Salima X 267
Muslimain irwLut
Salima "*X 267
Musma'in >Xo
Sami'a X* 270
Musamman ^X»
Sama X 272
MusannadatunluX
Sanadah .. X 273
Musawwamatun 1^****
Sama X 279
213-B
J^> (Mu-sh) Index 1 - The
Musawwimin £%*?■*■*
Sama 1L*. 279
MusT'u yjjt
Sa'a ....'... f L 275
Musaitir^kw-o
Satara Jo* 258
Musaitirun jjjL~*j>
Satara ... >-, 258
J* (Mu-sh)
Mushayyadatun 1.lLl»
Shada jLS 303
Mushfiqin quii*
Shafiqa.... 5& 294
Mushfiqun QjXl'C
Shafiqa.... j&'. 294
Mushrik Sjiu*
Sharika....^ 288
Mushrikat ol5^L«
Sharika.... dJ^i 288
Mushrikatun ISjZ*
Sharika.... iJ^i 288
Mushrikina a$jZ*
Sharika.... S^i 288
Mushrikuna bj>j£+
Sharika.... ^ 288
Mushtabihan 1^l£>
Shabaha..^" 283
Mushtarikuna - J>jlZj>
Sharika.... iJ^i 288
ja» (Mu-s)
Musaddiqat olSjuai
Sadaqa.... jX».. 310
Qur'anic Words j*. (Mu-s)
Musaddiqin dujla*
Sadaqa....j.L^ 310
Musaddiqun JjiLm
Sadaqa.... jju» 310
Musaddiqan Ltjua*
Sadaqa.... jX» 310
MusadtuntJLs>J*
Wasad jl^j 609
Musaffan <yua»
Safa'.... ^i^ 317
MusallajjLt*
Sala 1^ 320
Musallina igLa*
Sala SC^ 320
Musawwir jf^a*
Sawwara .. j^ 325
Musbihina j^m
— — w ..^ *
Sabaha.... «^ 304
Musfarran f^Lai
Safara yLo 317
Musibtun Ij^tA
Saba *Ll^ 323
MusibunLyy^M
Saba........'oL=> 323
Musin^ji
Wasa J*>j 611
Mu'sirat £>\j*oju>
'Asar j~as.' 375
Muslihuna j_^kLJ>
Salaha £Jl* 318
MuslihinaoyJLai
Salaha ...*'£Jl* 318
Musrikhinf^
Sarakha... £>* 312
214-B
j*> (Mu-dz) Index 1 - The
Mustafaina auk^>
Safa 'jL> 317
Ja» (Mu-dz)
Mudza'afatan litLa*
Dza'afa .... La*^ 331
Mudzarrin ( v^m
Dzarra ^ 329
Mudztarru "Ja^u>
Dzarra ^ 329
Mudz'ifuna jJl*.:^
Dza'afa.... ._i*^ 331
Mudzghatun&^M
Madzagha £aJ> 536
Mudzillun 3-^»
Dzalla '3-^ 333
MudzillTna cqLm
Dzalla ^ 333
fi
Mudziyyan Lli**
Madza ^^ 536
^ (Mu-t)
Mutahharatun S^^Lo
Jahara '. . ^1> 344
Mutahharuna djjiki
Jahara ^fi 344
Mutahhirin &J£u>
Jahara ^i 344
Mutma'innatun iLuko
Jam'ana ... '^^ ..". 343
Mutma'innma oui*k«
lam'ana ... l >Ul> 343
Mutma'innun ^^JaJ*
lam'ana. ..^J» .' 343
Qur'anic Words *i (Mu-')
MutalliqatoUlLi
Jalaqa jli 341
Muta'un pLL«
Ja'a £LU 345
Mutawwi'ina u^'Ja*
la'a £_!_£' 345
Muttahharun jj/fkl
Jahara 'j£e 344
leu> (Mu-z)
Muzliman &i&
Zalima ^ 352
Muzlimuna jjllk*
Zalima jU£ .' 352
*J>(Mu-')
Mu'ajiztna ^>L*-»
'Ajaza 'y*j. 359
Mu'tabTna u^Ju>
'Ataba Z^s. 357
Mu'tadun jjju>
'Ada Iji 362
Mu'tadun jjjcjJ
'Ada Ijlc 362
Mu'tadin ^juui
'Ada Ijlc 362
Mu a dhdh abma uy'lx*
'Adhuba... C/JLc~ 363
Mu'a dhdh ibu I^Jbu
'Adhuba... oJLc 363
Mu'adhdhibun oIm
'Adhuba... o'JLc 363
Mu'ridzuna jj^?yw
'Aradza.... ^> 366
215-B
cU(Mu-gh) Index 1 - The Qur'anic Words ^(Mu-f)
Mu'ridzina
■'j^aym
Muqhramuna,;>«oA»
'Aradza ...
■ &>J-
366
Gharima
r>
402
Mu'allaqatun 2SLw
Muqhraqi
jna {±j*jiu»
'Aliqa
■Jl*'
.383
Ghariqa .
-3J-
401
Mu'ammarjJw
Muqhraqina C&J*
'Amara
■ J+*
387
Ghariqa .
- 3J-
.. 401
Mu'aqqibal
toLu*
Muqhtasa
Iunj-«i«i
'Aqaba
.OJLC
380
Ghasala
■■■ J— c
402
Mu'aqqibui
- *
'Aqaba....
. ._JLc
380
uu
(Mu-f)
Mu'attalatin ilk**
Mufsid juii
'Atila
■ J^
370
Fasada .
... jU
.. 426
Mu'tarrunjLi/
Mufsidun,
'Arra
■V*
.366
Fasada ',
X^i
.. 426
Mu'dhdhibuna ;>J±*s>
MufsidTn &xJu»
'Adhuba ..
.<_> JlC
.364
Fasada .
. . . Jl_J
.. 426
Mu'jizina &-&■**
Mufassalan^Caii
'Ajaza
•i**
353
Fasala
■■■ J-^
... 428
Mu'jizi^^uw
Mufassalat £>%alu>
'Ajaza
■ j^
359
Fasala
-3-^
. . . 428
Mu'jizun j^jJ>
Mufattahtun ^cju>
'Ajaza
. Jat£
.359
Fataha ..
... 7tJ3
...415
Mu'wwiqtr
1 ij^jm*
Muflihina
OryJtLo
'Aqa jlc
.395
Falaha
...7J1I
. . . 434
gi(Mi
j-qh)
Muflihuna j>*Jii^
Falaha
...Tdli
434
Muqhadhiban L^Lx*
Ghadziba.^Jai
.404
Mufratun
Farata
-^
422
Muqhavvirun ,!*»
Muftara Jjtiu*
Ghara
■>
.413
Fariya
- <Jj*
425
Muqhirat oI^Jm
Muftarayatun oL^i*
Ghara
■>
.413
Fariya
- l*y
425
Muqhnuric
i (X>-*^
Muftarin
Ghaniya ..
■1*4
410
Fariya
■~'jj
425
216-B
ji (Mu-q) Index 1 - The Qur'anic Words dU (Mu-k)
Muftarin £j,2ii
Yaqina JL'
..627
Fariya ^>
425
Muqinun j>J>
Muftarin jZJu>
Yaqina JL'
..627
Fariya ^'j
425
MuqTtan c~2J
Muftarunajjjlil
Qata ols
..469
Fariya ^>
425
Muqmahun ^j****
(Mu-q)
Qamaha .. «U
466
Muqamun.lla
Qama .Is
.. 471
Muqni'i ^ul«
Qana'a «il
468
MuqaddaSj-ui/
Muqrinina qO/t/
Qarana .... jy
. 452
Qadusa.... ^jJ
... 446
Muqaddhsatu L*Ji/
Muqsitinatnk«i»'
Qasata W,S
..454
Qadusa.... ^jJ
... 446
Muqamatun 1*\ju>
Muqtadir jjsl/
Qadhra .... jjJ
. 444
Qama »ts
.. 471
Muqantarajklt"
Muqtadiruna jjj JU2/
Qadara j jJ .
444
Qantara ... ^kiS
... 467
Muqarrabuna o>/£»
MuqtadunajjjUi» J>
Qada jJ
..447
Qariba u)
.. 449
Muqarrabma c&yu
Qariba ^y
.. 449
Muqtahimun »»J&
Qahama .. 1*3
443
Muqarranina C$J&
Muqtarifuna jjijii/
Qarafa Jy
..452
Qarana .... j'J
.. 452
Muqassimat oLlii
Qasama "....%
.. 454
Muqtarinina q0^i»'
Qarana .... jy
452
Muqassirina {yj*a£
Muqtasadun juasl/
Qasada.... jual
. 455
Qasara .... ^A
... 456
Muqimina qu-2i
Muqtasidtum .JjUaX*/
Qasada.... jual
. 455
Qama Jj
.. 471
Muqimun *Ju>
Qama ,U
.. 471
Muqtasimin ^yja/
Qasama... 1U
454
Muqim? ,*>*&
Qama .Is
.. 471
Muqtir ^Ht
Qatara J3
441
MuqininocSji
217-B
ji(Mu-l) Index 1 -The
Muqwma &JL»
Qawiya .... Jj? 474
(iU(Mu-k)
Muka'an *t£i
Maka ISL. 539
Muka dhdh ibuna {&"&*
Kadhaba.. 1/jS '.... 481
Muka dhdh ibina CfS&J
Kadhaba.. l/tf". 481
MukallibinatniSU
Kaliba Zi/ 493
Mukarramatun l/£j>
Karama.... '.'J 483
Mukibban C£/
Kabba '."JS 475
Mukrimin .£«
Karama.... ^S" 483
Mukramuna oy>£»
Karama....^ 483
Mukramina ay>J^>
Karama.... I'J 483
Mukthin££i
Makatha'.. 'cSJ 537
Mukthun iiU
Makatha .. cS^' 537
ji(Mu-l)
MulaqT t Sjut
Laqiya ^ 516
MulaqinJiC
Laqiya..?...^ 516
Mulaqu \^C
Laqiya '^Jl 516
Qur'anic Words -i (Mu-n)
Muli'atcJu
Mala'a...'. »1» 539
fi
MulTman LX
Lama 'IV 521
MulqTna qui/,
Laqiya ^H 516
Mulqiyat oL2L
Laqiya [jii 516
Mulquna j^2Ju
Laqiya ^ 516
Multahada jbdu"
Lahada .... jikJ 508
Muluk JjJLo
Malaka ill/ 54
J>(Mu-m)
Mumaddadatan »jlJ>
Madda 1. 528
Mumarridun i^J>
Marada .... Vy>' 530
Mumazzaqin <jrvij-J>
Mazaqa ... j>»' 532
Mumiddu jiJ>
Madda «u 528
Mumsikin qj$L«J>
Masaka.... iL~» 534
MumtarTn ^ui
Mara ^ 531
Mumtirun _^kj>
Matara ^Lo' 536
ji (Mu-n)
218-B
J» (Mu-n) Index 1 - The Qur'anic Words J» (Mu-n)
Munadi ati/
Nada...'.... ,/sb
... 556
Muni'a £u'
Mana'a .'... *L>'
. 542
MunadT ^iUu
Nada ..^jb
... 556
Munibma uj~ju
Naba ^>b
581
Munadiyan LiL*
Nada ,/jb
. ... 556
Muntbun^wju
Naba ^b
581
Munafiqat oliiUi
Nafaqa jlf
. ... 573
Munkar^&u
Nakira 'J^'
577
Munafiqin uuiUi
Nafaqa jli'
. ... 573
Munkaran l^&u
Nakira '^'
577
Munafiqun jjiJUu
Nafaqa jSj'
. ... 573
Munkiruna dsy&i
Nakira £S
577
Munazzalun J}**
Nazala Ju'
... 559
Munkhaniqatu iSiitU
Khanaqa.. jl>
167
Munazzilma jrjj^>
Nazala Ju'
... 559
Munkiratun »,&£
Nakira '£S
577
Munazzilu Jj^>
Nazala Jo'
... 559
Munkiruna jjjSoi
Nakira '£S ..'.
577
MunbaththantLu
Baththa.... Cio
42
Munqa'ir jxicJ
Qa'ara '. . ^iS
463
Mundharin &jXj>
Nadhara... jJl5
... 557
Munqalaban \J2cJ
Qalaba LIS
. 464
Mundhinn^jjBU
Nadhara...j'JJ
... 557
Munqalabin^JU^
Qalaba LIS
. 464
Mundhirun jJcu"
Nadhara.../!;
... 557
Munqalibuna jjJ&i
Qalaba LIS
. 464
Munfakkina uSJcj>
Fakka "Ai
. ... 433
Muntashirun^i^u
Nashara. ..^21
563
Munfatirun Jal*>
Fatara 'Jal
. ... 430
Munsha'at tl^
Nasha'a... LLi
563
Munfiqina <jrviiu
Nafaqa jib'
. ... 573
Munsharatun S^&u
Nashara... L2I
563
Munhamirun yl&*
Hamara.... J*±
. ... 593
MunsharTna^^u
Nashara. ..^Li'
563
219-B
4» (Mu-h) Index 1 - The Qur'anic Words J» (Mu-w)
Munshi'u yi^*
Nasha'a...Lii
. . . 563
Muhajiratolj>Lf»
Hajara ^k» ...
586
Munshi'un ^j*£i/
Nasha'a... L2j
. . . 563
Muhajirin ^j>L^o
Hajara ^k» ...
586
Muntaha Jf^>
Naha J#
.. 580
Muhajirun j>[+*
Hajara ^k» ...
586
Muntahunaj^li*
Naha J&
.. 580
Muhanun jl$i
Hana jl*
597
Muntaqumuna j^iu
Naqama... 115
. . . 576
Muhman Ljfi
Hana jU ....
597
Muntashirun Jlz£
Nashara...jlii
.. 563
Muhinu ^»>y>
Wahana... jij
623
Muntasirin ^_j^J
Nasara . . ^
.. 565
Muhinun j>^>
Hana jU
597
Muntasirun JlazJ
Nasara ^
. . . 565
Muhlakin c*£lf«
Halaka dli....
592
Muntazirina &Jaz£>
Nazara '$£
. . . 568
Muhlika S1+a
Halaka Jii....
592
Muntaziruna jj^krJ*
Nazara 'Jai
. . . 568
Muhliki i ^l^,
Halaka dii ....
592
Munzalan *ijx*
Nazala S'y
.. 559
Muhliku \£l$A
Halaka dLL*,.,,
592
Munzaltn qdji«
Nazala Z'y
.. 559
Muhlun J4/
Mahala .... 34- ----
544
Munzarin^jjku
Nazara 'Jaj
. . . 568
Muhtadi xl$*
Hada j'jii ....
588
Munzaruna 'ojJ^a
Nazara 'Jaj
. . . 568
Muhtadi na^_jUf*
Hada ^ji ...
588
Munziluna jjiy*
Nazala 'Jjj
.. 559
Muhtadunajjju^*
Hada ,/ji ....
588
4-
Muhayminan &+*&>
Haymana . 'j^j>'
(Mu-h)
.. 594
Muhti'TnaqUkft
Hata'a xL* ...
591
y> (MU-W)
220-B
y> (Mu-w) Index 1 - The
Mu'uilan*>b>
Wa'al jtj 599
Mu'tafikat ol&Lfji
Afaka iUI 24
Mu'tafikatu &£ji
Afaka iUI 24
Mu'uadatu Jijji
Wa'ada .... ilj 599
Mu'u'izatun ikey>
Wa'aza ....Jiij 613
Mu'uludun ijy,
Walada.... Jj, 620
Mu'ula^J>
Waliya Jj 621
Mu'uqutOy>
Waqata....cJj 616
Mua'uqudzatu Ys£y>
Waqadza . iSj 616
Mu'uqufuna jyy>
Waqafa....ui3j 618
Mu'min ^>y>
Amina ^J 33
Mu'minatuniuy)
Amina &A 33
Mu'minatunoL»J*
Amina &A 33
Mu'minuna u>u>
Amina ^1 33
Muwaqi'u \jtS\y>
Waqa'a.... jJj 618
MQtU \yy>
Mata oLo 545
Mu'tuna jj<y>
Ata J\ 8
Qur'anic Words b (Na-')
Muriyatobj^i
Wara ^ 607
Musi *+»J»
Wasi'a' £-/ 608
Musi'un oj*^J»
Wasi'a «-y 608
Musa^^
Musa ^^> 546
Mufuna ayji
Wafa ^ 615
Muqadatu %jSJ>
Waqada... JlIj 617
Muwalh Jlj*
Waliya Jj 621
Muwalliha LfJ>«
Waliya Jj 621
(Na-) o
Nun ^
Nun j 549
Nab
Na b 549
b (Na-')
Na'imun*;b
Nama r b 584
Na'kulu j/b
Akala fa\ 24
Na'a^b
Na'a Jb 549
Na'ti ob
Ata J\ 8
221-B
b (Na-')
Index 1 - The Qur'anic Words
b (Na-')
Na'tiyannauy'b
Ata.
LT 1
Najaytum *i*>t
Naja Uu'..
Najin gb
Naja.? Lxj'. .
Nada lib
Nada jib .
NadatOib
Nada jib .
NadimTn<jry>ib
Nadima.... /oj' .
Nadu Ijib
Nada j"ib .
Nadi^ab
ada
554
554
556
556
556
556
556
556
556
556
Nada jib
Nada jib
Nada jib
Nadayna Lab
Nada jib
Nadaitum ~jjb
Nada jib
Naziat dlejJ
Naza'a ty 558
Nasiku j5L,b
Nasaka .'.dLi 562
Nasikuna j^5L-b
Nasaka.... jli 562
Nasun 5-b
Anisa ^-jl
Nashi'atuni^b
Nasha'a... Li5
36
563
Nashirat ol^b
Nashara... 'SiS .
Nashitat olksb
Nash ata... 2a2i ....
Nasibatun L^b
Nasaba .... <JL*i . . .
Nasihun «^?b
Nasaha.... «la5 . . .
Nasihuna jjk-s-b
Nasaha .... «^ . . .
Nasihina uyw?b
Nasaha .... *LJ . . .
Nasi run ju>t
Nasara j^ ....
Nasi ran [^=>b
Nasara ^ ....
NasirTn &j*ek>
Nasara j^ ....
Nasiyatun 2L*>b
Nasa Lai
Nadziratun Sp»b
Nadzara.
564
.564
.565
.565
.565
565
565
565
566
567
563
Naziratun »jfcb
Nazara 'Joj 568
Na'imatun i^cb
Na'ama .... 1*5 569
Nafaqa jib
Nafaqa jls' 573
Nafaqu l^ilb
Nafaqa jJb' 573
Nafilatun ilib
Nafala Jii 574
Naqatun SSb
Naqa jb 583
Naqur jyb
Naqara 'Jti 575
222-B
i (Na-b)
Index 1 - The Qur'anic Words
•J> (Na-t)
Nakibuna j^b
Bara'a <-y
46
Nakaba.... ^Jo
576
Nabtishujlk:
Nakisu Ijli'b
Batasha j':.W,
55
Nakasa-.-.^^Jo
578
Nab'athu^utJ
Nahuna jj* b
Ba'atha.... iJu'
56
Naha J$; ...
580
Nabqh? ( J^
vi(Na-b)
Bagha ^Ju
58
Nabaa Li
Naba'a Li
549
Nablu IjL
Bala'..* *■%
64
Nabba'a tj
Nabluwanna "jjL>
Naba'a L5
549
Bala' *%
64
Nabba'at oil:
Nabuwwat c/yi
Naba'a Lj
549
Naba'a L5
549
Nabatun oL
Nabbi'Js
Nabaa L5
Nabata ciS ...
550
549
Nabba'tu ob
Nabbi'u^j
Naba'a Lj
549
Naba'a LJ
549
*
Nabatan tL
Nabiyun*j5
Nabata c*j ...
550
Naba'a. ...'Lj
549
Nabtaghi^iZjj
Bagha ^*J ...
58
Nabiyyun ^jL,
Naba'a Li
549
Nabtahil J^u
Nabiyyin a£~>
Bahala 3-fr" ••
67
Naba'a Li
549
NabtalT ^kj
Bala' *% ...
Nabiyyin ^2
64
Naba'a.....' U
549
Nabrah^j
Baraha ^y ...
47
ci(Na-t)
Nabadhna bii
Natabarra'u l^a
Nabadha.. XS ....
551
Bari'a 'jy
46
Nabadhtu oJLi
Nattabi'u^i;
Nabadha.. xS. ...
551
Tabi'a «J
73
Nabadhu I/JLj
Natabawwa'u l^ja
Nabadha.. XS. ...
551
Ba'a «li
67
Nabra'a
>j?
223-B
tJ (Na-j) Index 1 - The
NatajawazujjUbS
Jaza '}[>'. 109
Nattakhidhu i#Jb
Akhadha .. i>l 13
Natarabbasu ^jz
Rabasa.... ^ 199
Natruku *Jjz
Taraka 'J'J 75
Nataqabbalu Jl£a
Qabila JJ .*. 440
Nataqna L££
Nataqa jiS 551
Natakallamu JSw
Kalama....^ 495
Natlu fjz
Tala X" 76
Natawakkalu jTp
Wakala....Ji"j 620
gf (Na-j)
Naja U:'
Naja Lkj' 554
Najja lit
Naja lay 554
NajatoL*/
Naja L*j' 554
Najzi^j*:'
Jazaya ^3> 9 7
Najziyannajjjj^'
Jazaya ^3* 9 7
Najasun ,^m*«j'
Najisa ' [ja ay 552
Na'jatun Sk*5
Na'aja £*2 569
Qur'anic Words -J (Na-h)
Naj'alu^jw^
Ja'ala ....... [}i> 98
Najmun^'
Najama .... Jay 554
Najma'u *-j>o'
Jama'a £*> 101
Najauta o^
Naja L*j' 554
Najwa Jjau
Naja L*j' 554
Najji Jfi
Naja L*j' 554
Najiyyan Cay
Naja lay 554
Najjaina Luki'
Naja Lxj' 554
Najdayn &j*y
Najada 'Say 552
jJ(Na-h)
Nahbahu <u»J
Nahaba .... y^J 555
Nahsin j**u
Nahasa .... '^*S 555
Nahisat oL*J
Nahasa ....' tJ Sau 555
Nahshuru^u
Hashara...^ 124
Nahshuranna "&!»*'
Hashara...^ 125
Nahfazu %j»6
Hafiza %S> 129
Nahl J*J
Nahala 3-»" 555
224-B
jJ(Na-kh Index 1 - The Qur'anic Words jj'(Na-z)
Nahmilu3-*w
Da'a U'i ....
178
Hamala .... J^>
136
Nadu I^cjg
Nahnu ^*w'
Da'a Ic'i ...
178
Ana 1:1 ...
35
NadulluO^'
Dalla Jj ....
180
jJ(Na-kh)
Nadiyyan Liu
Nakhtimu jU»J
Nada js\j ..
556
Khatama.. li>.
148
l'(Na-dh)
Nakhiratun %Jc
Nakhira....>j'. . .
556
Nadharuj'JG
Wadhara.. 'Js, ...
605
Nakhsifu Ju**
Khasafa Li«>
156
Nadhrun *i5
Nadhara... jjS . . .
557
Nakhsha <_y£*w
Khashiva ^.?,>
155
Nadhartu Oj'iS
Nadhara... j'ii ...
557
Nakhla J*j'
Nakhala... Jio'. .
556
Nadhartum zjja
Nadhara... jii
557
Nakhlan ^
Nakhala ...Jiu'..
556
Nadhkuru Jjz
Dhakara... 'S'i ...
189
Nakhlatun ilio
Nakhala... J^:..
556
NadhilluJJb
Nakhluqu jko
Dhalla 3i ••••
191
Khalaqa ... [ji> . .
163
Nadhhabanna l**j
Dhahaba..w>*i ...
192
Nakhudz ^jic
Khadza.... 'ja\> .
167
Nadhir j>Ja
Nadhara... /if . . .
557
Nakhil J^'
Nakhala ... J^o". .
556
N a khz a ^j»«
>'(Na-z)
Khaziya... ^^>
152
Nazid i^5
Zada ilj ....
238
ju'(Na-d)
Nazdadu 4I45J
Zada ilj ....
238
Nadr? ^j-u
Dara ^js ..
177
Naza'agji
Nad'u£jG
Naza'a V$
558
Nazza'atun Ie"b
225-B
jj (Na-s) Index 1 - The
Naza'a '£>' 558
Naza'na Ucj5
Naza'a iy 558
Nazaqh fj,
Nazagha pj5 558
Nazqhun &ji
Nazagha .. y-y 558
Nazala Jj5
Nazala Zj> 559
Nazzala Jp
Nazala Jji 559
Nazaltun Dj5
Nazala'.. Jj5 559
Nazzalna LJp
Nazala Jji 559
Nazidu jup
Zada ilj 238
oi(Na-s)
Nas'alu JL*j
Sa'ala JL 242
Nas'alanna jL^i
Sa'ala JL, 242
Nastabiqu j-i-J
Sabaqa.... jL 246
Nastadriju ^jiLj
Daraja £ji 175
Nastahwidhu apsLi
Hadha jl> 140
Nastahy? Jx^>
Hayya ^> 144
Nasta'inu o^zJ
'Ana jL 395
Nastansikh k^^j
Qur'anic Words J> (Na-s)
Nasakha .. *1S 561
Nasjudu jk»i*i
Sajada j^ 248
Nasakha k^>
Nasakha .. jLj' 561
Naskhar Jx^j
Sakhira.... J*J 252
Nasran \jJ,
Nasara '^J 561
*
Nasfan ILJ
Nasafa Lili 562
Nasfa'an LuIj
Safa'a £L 260
Nasqi JL*l
Saqa JL 262
Nasi J-j
Nasala JLj' 562
Naslakhu «JLj
Salakha... jJL 265
Nasluku dlLi
Salaka iUL 266
NasimUj^i
Wasama .' 11/j 609
Nasma'u *jLi
Sami'a «*-, 270
Nasu Ij-J
Nasiya ^_j' 562
Nasuqu 'jjLj
Saqa j; 1 - 279
NasT'u *,jJ>
Nasa'a..'. «LJ 560
Nasiya .-j'
Nasiya c5 l»i' 562
226-B
JL (Na-sh) Index 1 - The
Nasiyyan LLj
Nasiya ( _ r Lj' 562
Nasiya L~J
Nasiya ,_,!/ 562
Nasyan L-J
Nasiya ^,—j' 562
NasTtaCy^j
Nasiya ^J^j' 562
NasTtu c+fgJ,
Nasiya { J~j 562
Nasitum JL-i
Nasiya JLS 562
N a sin a Lu— 5
Nasiya JLS 562
JS (Na-sh)
Nasha'u tl&
Sha'a «li 302
Nasha'tun »lii
Nasha'a... bi 563
Nashtar? i t*j£
Shara &JZ, 289
Nashran l^;
Nashara... ^15 563
Nashrah^i:
Sharaha... ££ 286
Nashuddu jl&
Shadda.... Jui 285
Nashtan lk£j
Nashata... "h.-',» 564
Nashhadu jl^j
Shahida... o^5 299
L^(Na-s)
Qur'anic Words ^ (Na-s)
Nasabun ^J
Nasaba .... y~^' 564
Nusbun Ludj
Nasaba .... yJLeu 564
Nasaban L*ai
Nasaba .... y^' 564
Nasbira j~eu
Sabara '^La 305
Nasbiranna \^i>
Sabara .... '^La 305
Nasahtu c<k^£
Nasaba .... sJLau 564
Nasahu I>*~a5
Nasaba .... ^JLeu 564
Nasara ^J*aZ
Nasara ^ 565
Nasara ^LJ
Nasara ^j 565
Nasrun *j^>
Nasara ^ 566
Nasran S^J,
Nasara ^ 566
Nasraniyyan Cjlj~a5
Nasara ^a* 566
Nasrifa ii^ai
Sarafa U'^-a 314
Nasarna L^
Nasara j~aj' 565
Nasaru \Jj»ol>
Nasara ^eu 565
Nassaddaqanna "JsSLoj
Sadaqa.... jX» 310
Nasuhan \>La>
227-B
J* (Na-dz) Index 1 - The
Nasaha .... «la5 565
NasTbun^^aS
Nasaba....yl^' 564
Nasirun j~J>
Nasara J^i 564
JaS (Na-dz)
Na dzdz akhatan ^U>Qa3
Nadzakha *Ja5 567
Nadzijat &**&'
Nadzija .... *2aj 567
Nadzribu o/^
Dzaraba..'. ^^ 328
Nadzratunl^'
Nadzara ... 'J^j' 567
Nadztarru "JL&
Dzarra ^ 329
Nadzu' £jl,
Wadza'a.. ^ 611
Nadzid ju^
Nadzada'.. jUaj' 567
laS(Na-t)
Natba'u *-ki
lab'a. ..„*.. ^i 336
Natmisa ^Ja,.
Jamasa....1j-12> 342
Natma'u *lia5
Tami'a ^J? 343
Natw? ^^L
Jawa" Isj^ 348
Natihatu Xk*k
Nataha ^L; 567
Qur'anic Words *5(Na-')
M(Na-z)
Nazar jeu
Nazara ^ 568
Nazara Jeu
Nazara 'Jal 568
Naziratun »Ja5
Nazara ^ 568
Nazratun fjal
Nazara 'Jaj 568
Nazallu 3^
Zalla '$> 350
Nazunnu "^ioi
Zanna "Jb 353
*5(Na-')
Na'budu ju*5
'Abada jtle 355
Na'ud jJu
'Ada iU 394
Na'uddu "jju
'Adda jLc 361
Na'fu Li*;
'Afa Li£ 379
Na'qilu Ji*5
'Aqala J£c 382
Na'lamu JLu
'Alama pli 383
Na'laikadLLo
Na'ala '££ 569
Na'imun**J
Na'ama. ...'j»i5 569
Na'am Jo
Na'ama.... 1*5 569
Na'ama Jc
228-B
£j'(Na-gh) Index 1 - The
Na'ama.... 1*5 569
Na'imma Cju
Na'ama .... 1*5 569
Na'ma L*>
Na'ama.... 1*5 569
Na'matun 5l*5
Na'ama .... 1*5 569
Na'mal J«ju
'Amila J^c' 388
Na'mala 3~*J
'Amila J**' 388
Na'maluJ-jC
'Amila J*i 388
Na'udu ijjO
'Ada iU 392
Nairn pju
Na'ama .... 1*5 569
£5 (Na-gh)
Naghfirjii;
Ghafara.'...>£' 405
oL'(Na-f)
Naffathat oWSS
Nafatha....ii5 570
Nafadun a lis
Nafida oif 571
Nafhatun 1*%
Nafaha *15 571
Nafakha ^L f
Nafakha ... «J5 571
Nafakhna L*i5
Nafakha ... ^25 571
Nafakhtu c£&
Qur'anic Words j;(Na-q)
Nafakha ^25 571
Naf khatun 5k«;
Nafakha... £15 571
Nafida 'jii
Nafida ...... jutf" 571
Nafidat oju5
Nafida 'oij' 571
Nafara 'J6
Nafara ^15 571
Nafarun^i;
Nafara "Jd 571
Nafruqhu fjc,
Faragha ...p^l 423
Nafsun j-i5
Nafasa ^Jb' 572
Nafas j^5
Nafasa ^.is' 572
Nafashat c-£Jb'
Nafasha ... 'JJti 573
Nafa'un «ii
Nafa'a «i5 573
Nafa'a £i5
Nafa'a jli 573
Nafa'at cJwi
Nafa'a «Ji5 573
Naf'alu jju;
Fa'ala J*l 431
Nafaqan li*5
Nafaqa jJj' 573
Nafaqatun *Ju5
Nafaqa jlj' 573
Nafqidu oii;
Faqada ....Jul 431
229-B
J5 (Na-q)
Index 1 - The Qur'anic Words dtf(Na-k)
Nafqahu .
Faqiha '&. .
Nafusun jmjJo
Nafasa ^Jb',
Nafiran IjJc
Nafara 'JS...
Naqdiru
Qadara
•a-
432
572
571
i(Na-q)
574
Naqaban L&
Naqaba.... yi5
Naqqabu Ij3s
Naqaba.... LSS 574
Naqtabis j*J&
Qabasa .... j*3 439
444
Naqdhifu <JJ&
Qadhafa... Ciol 448
Naqra'u 1^2;'
Qara'a ly' 448
Naqsun ^aSj
Naqasa....,_^i 575
Naqussu^aB
Qassa ^al
NaqSUS ja^aSi
Qassa ^al
Naqussanna^laB'
Qassa ^al
456
456
456
Naqdzun joZ
Naqadza .. jafci' 575
NaqadzatCw^a£
Naqadza.. ja& 575
Naq'an \mL
Naqa'a *I5 576
Naq'udu
Qa'ada .... jtiS.
462
Naqamu \y&
Naqama ... 115 576
Naqiban L>&
Naqaba.... vii 574
Naqir j£>
Naqara 'J£ .
575
db'(Na-k)
Naku db'
Kana jlT 500
Nakalun Jl&'
Nakala j5o 578
Nakalan V ISo
Nakala J£5 578
Naktubu yj^s
Kataba..... LiS" 478
Naktal JiSo
Kala JL5" 503
Naktumu J&
Katama.... li£ 479
Nakatha *s£5
Nakatha... cio 576
Nakathu lj*£
Nakatha... Ciio 576
Nakaha r&S
Nakaha.... ^So 577
Nakahtum
Nakaha ...'.*& 577
Nakida j&5
Nakida...^. & 577
Nakasa a ^j
Nakasa .... ,_^So 578
230-B
Jj(Na-l) Index 1 -The
Nakfuru j£S
Kafara '}£ 489
Nakira j&'
Nakira' '£± 577
Nakun jSo
Kana jlT 502
Nakunanna^PjSo
Kana '-J6 500
Nakiri^^So
Nakira '£S 577
Nakirun ^SS
Nakira...".^ '£> 577
Jf(Na-l)
Nal'abu yJJb
La'iba ymJ 511
Nal'anu t ytL
La'ana j-*J 512
*5(Na-m)
Namlun Ji
Namala .... '$J 578
Namlatunili
Namala .... '££ 578
Namuddu jlc
Madda ju 528
Namunnu *&£
Manna "&» 543
Namna'u *ju
Mana'a ....'£J 542
Namutu Oji
Mata oLo 545
Namiru j*£
Mara jL> 548
Qur'anic Words J (Na-w)
Namim *J
Namma.... 15 579
,><(Na-n)
Nanj?^*a
Naja..'. lay 554
Nanzi'anna J^ja
Naza'a V£ 558
Nansa J~*z
Nasiya J~J 562
Nansifanna^i^
Nasafa l£J 561
Nanqusu lya&S
Naqasa-.-.^^ali 575
Nanha J&5
Naha J# 580
Nanha ^i
Naha Jp 580
^'(Na-h)
Nahar jlf
Nahara 'Jf 580
Nahtadiya ^j££
Hada ,/jii 588
NahdT^jLji
Hada" jjii 588
Nahdiyanna jj_x£
Hada ^'aa 588
Nahrun Jf
Nahara 'J£ 580
Nahau j4>
Naha J# 580
Naha JjS
Naha Jf 580
231-B
^'(Na-y) Index 1 - The Qur'anic Words i_J(Nu-b)
^5 (Na-w)
Ni'maliu
Nawa Jj>
Na'ama.... 1*5
569
Nawa Jy
584
Ni'matun Z*x,
Nawasi ^>\y
Na'ama.... 1*5
570
Nasa L^
566
Nawm .J,
Nama ,b
.Jj(Ni-f)
584
Nifaq Jli
^'(Na-y)
Nafaqa jlj'
573
Naylan*5L;
Nifaqan Uli
Nala Jb
584
Nafaqa jli'
573
(Ni-) J
cb(Ni-k)
£J(Ni-h)
NikahrtSo
Nakana .... *5b
577
Nihlatun iU;
Nikahan l>l&
Nahala j^....
555
Nakaha.... ^Sb
577
Nida'aun Ax>
(Nu-)o
Nada ^ib ...
556
Nisaun iLj
Niswatun . i^-j
562
Nu'akhkharu ,>*
Ji(Nu-')
Akhkhara. ,>l
14
o-J(Ni-s)
Niswatun »^j
Nu'ta bji
Ata J\
8
Niswatun Sj,„i
562
Nu't?hi<LJj:
Ata J\
8
j-i(Ni-s)
Nu'tih?<Cj;
Nisfun uLai
Ata J\
8
Nasafa uLaJ ...
566
Nu'minanna "^j>y
CJ(Ni-')
Amina ^
33
Ni'aj ^Lu
Na'aja *jb
Nu'minu^j;
569
Amina <y>1
33
Ni'amun Lu
Na'ama....'.*;
Nu'ayyidu Jby
569
Ayyada.... jJI
38
232-B
ci (Nu-t) Index 1 - The Qur'anic Words j- (Nu-dh)
Nubidha Ju
Nabadha :
Nubashshiru '"* *
Bashara.
(Nu-b)
....551
52
Nubawwi'anna j^
Ba'a X '. 67
Nubayyitanna aCJ
Bata ol
68
Nubayyin jIJ
Bana jL'
70
Nubayyinu jLS
Bana jL'
70
cJ(Nu-t)
Nutakhattfu >-«L*.rJ
Khatifa i-iki ...
158
jJ(Nu-h)
Nuhas tj-^J
Nahasa ....'^^ 555
Nuharriqanna l^^wj
Haraqa^j> 119
Nu hdh iranna l5^»J
Hadzara...jJ2> 127
144
144
Nuhyi^kj
Hayya > ...
NuhyiyannaujJJ
Hayya >...
jo(Nu-kh)
150
Nutbi'u
Tabi'a
&*
£?■
159
73
^S(Nu-th)
Nuthabbitu
Thabata ....
80
gJ(Nu-j)
Nujaz? ^j\J.
Jazaya '<Jy> 97
Nujib ^
Jaba L>\>
Nukhriju r^u
Kharaja.... ^>
Nukhfi^T
Khafiya .... ^i> .
Nukhlif OUo
Khalafa.... Liii 162
JLS(Nu-d)
Nudawilu JjIjg
Dala Jb ..
Nudkhil J>jg
Dakhala ..'. jio .
Nu'jiza j#o
'Ajaza j^
108
359
Nujum tjj?
Najama ^ks' 554 Nudhur? ^jii
1 84
1 74
is (Nu-dh)
Nudhur jJg
Nadhara ... j JJ 557
Nudhran Ijjtf
Nadhara ... j JJ 557
Nadhara...
Nujjiya <£
Naja Isy' 554 Nudhur jjji
x>
.557
233-B
y
: (Nu-r)
Index 1 - The Qur'anic Words ^ (Nu-s)
Nadhara ... /A; 557
Nudhiqu jjjj
Dhaqa jli 194
Nudhiqanna jLjg
Dhaqa jlS
Nurabbi
y>
Raba L
'j
Nurabbi
V*.
Raba L
j
■ i ■** j
Rasila J~y
Nun ^j
Ra'a ^Ij
Nuridu ju^
Rada if, .
194
i (Nu-r)
200
200
Nursilu J^y
Rasila..'..^ 210
Nursilanna JL>J
211
196
226
jS(Nu-z)
*■
Nuzulun jy
Nazala Z'y 559
Nuzzilajj;
Nazala '$ 559
Nuzulan Vp
Nazala Jji 559
NuzzilatcJp
Nazala Jji 559
^(Nu-s)
Nus'alu *JLJ
Sa'ala jL 242
Saru'a fjJ
256
Nusabbihu «~-^
Sabaha.... ^L
244
Nuskhatun&Li
Nasakha .. j<L£
561
NusifatcJLj
Nasafa CiLi
561
Nusqita Li,,,:,
Saqata ki'.«
.... 261
Nusqi\J-J
Saqa ^yu*
262
Nusuk (illi
Nasaka .... J_i
562
Nuskinanna i >^Lj
Sakana.... j&~*
.264
Nuslima 1LJ
Salima ....' ^ 267
Nusuww? JJ^
Sawiya ..." j^L 281
Nusayyiru
Sara
.jL 282
^(Nu-sh)
Nusari'u
&
Nushirat o^
Nashara... ,2i
Nashaza.
Nusbun
Nasaba ...
Nusubu
Nasaba ...
Nusibat c.
Nasaba...
563
564
c^(Nu-s)
564
.564
. ... 564
234-B
jJt (Nu-dz) Index 1 - The Qur'anic Words jp (Nu-q)
Nusarrifu S^au
Sarafa o^ 314
Nusli jU
Sala JL> 320
Nusl?.«LaJ
Sala.' J^> 320
Nusibu^ _
Saba..'....'., '^L? 323
jd (Nu-dz)
NudZIU ApZau
Dza'a .'. £U> 335
L'(Nu-t)
Nut'imu **U
Ja'ima ....'. **2> 338
Nutfatun iik;
Natafa Lik' 567
NutT'u jJai
-j (Nu-gh)
Nuqhadir pU:
Ghadara .. Jjl 399
Nughriyanna^a
Ghara \J." 402
Ta'a
• Lt
345
Nufurun \jjk>
Nafara 'ju.
Jj(Nu-f)
.571
Nufikha kjc
Nafakha..f '?&>
Nufuran \Jc
Nafara 'jc> 571
Nufrriqu J^ii
Faraqa jy 423
Nufassilu Jloii
Fasala 3~^ 428
Nufa dzdz ilu JIa«5
Fadzala ...J-Ll
429
.571
^(Nu-')
Nu'asu ^Lu
Na'asa [^Ju' 569
Nu'asan LLu
Na'asa '-Ju' 569
363
Nu'a dhdh ibu «L/Juo
'Adhuba ... ^jIs. ....
Nu'allimu Ibo
'Alama ^ 383
Nu'linu jLc
'Alana ^ 385
Nu'Tdu
'Ada .'. six
392
Nuqattilu JJb
Qatala....
Nuqaddisu ^ju/
Qadusa.... L ^jil
Nuqira Jc>
Naqara 'J& ..
Nuqirru jtf
Qarra .'. "J...
Nuqri'u <-Jk>
Qara'a \j>
JJ(Nu-q)
442
446
575
450
448
Nuqallibu J&
Qalaba "LiS 464
Nuqayyidzu JaJu
235-B
Si (Nu-k) Index 1 - The Qur'anic Words J (Nu-w)
Qadza [p»\3 ...
474
NuqTmu **£
ai(Nu-n)
Qama »1s
471
Nunabbi'anna -JCx>
Naba'a L5
549
Ji (Nu-k)
Nunabbi'u j^i
NukadhdhibuoJ&
481
Naba'a LJ
NunajjT^JUa"
549
Kadhaba.. LOi? ...
Nukran \£5
Naja '.... \»u
554
Nakira j&'
577
Nunajju lj#sJ
Nukisu \jLSS
Naja \j*j'
554
Nakasa.... 'j£5 ...
578
Nunajjiyanna "<jy*x>
Nukaffir J& ,
Naja Uu'
554
Kafara 'JS
489
Nunazzilu Jji'
Nukaff iranna "^j&S
Nazala '$'}
559
Kafara 'JS
489
Nunsa J^S
Nukallifuuifco
Nasiya ^..:i
562
Kalifa diS ...
494
Nunshizuj^i
Nukallimu J&
Nashaza.. >i5
564
Kalama Js
495
NunsT^-ii
Nasiya .., - >
562
jf(Nu-l)
NunakkiSj*&s
Nulzimu .jib'"
Lazima .... IjJ
Nakasa .../^SS ....
578
510
Nulqi '^51;
Laqiya ^H
516
Nuhlikai^
*'(Nu-h)
Halaka dli
592
^(Nu-m)
Nuhu Ij^i
Numatti'u *ac
Mata'a *!»'
Naha Jf
580
524
NuhituCwj^
Numiddu jlc
Naha J#
580
Madda jl«
528
NumIT JLc
Mala *ju> ....
ji(Nu-w)
541
Nuthiru jJp
NumTtu Cwi
Athra J\
10
Mata oU ....
545
NOh £y
236-B
J> (Nu-y) Index 1 - The
Nahaj-b 582
Nuhi^J
Waha J>'j 603
Nudu \jsjf
Nada ji\i 556
Nudiya ^^3
Nada ^'ib 556
Nara J[i 582
Nurithu &jy
Waritha &j/ 606
^(Nu-y)
Nuyassiru jLg
Yasara J^ 626
(Ha-) i
U (Ha-')
Ha'antum ^U
Ha I* 584
Hatu \j&*
Ha L* 584
Hatayni dcU
Ha ~...l* 584
Hajarna tij»U
Hajara jk» 586
Hajaru U>>1*
Hajara 'j»& 586
Hadi iU
Hada JS* 588
Hadu IjaU
Hada iL* 596
Had? ^il*
Qur'anic Words ^(Ha-b)
Hada ,/ui 588
Hadiyan Lai*
Hada ^o* 588
Hadhani ^li*'
Ha I* 584
Haririj,U
Hara jU 596
Harun ^jjU
Harun jjjIa 590
Harut OjjU
Harata c/,* 589
Hakadha liSs*'
Ha I* 584
HalikundUU
Halaka <<Ua 592
Halikin <jrv£JU
Halaka"... dU* 592
Haman jLoU
Hamana...|>»i 594
Hamidatun »juU
Hamada... Jui 593
Hahuna L$*
Ha L* 584
Ha'wlai .y>'
Ha'ulai *V>' 596
Hawlaika dL%*'
Ala Jl 37
Ha'um .jU
Ha.... L* 584
Hawiyah L,U
Hawa ^j*' 597
vJ»(Ha-b)
Habyj»
237-B
p*(Ha-j) lndex1 - The
Wahaba...yij 622
HabauruU
Haba. ....*... Li 584
g*(Ha-j)
Hajara #±
Hajara 'j** 586
Hajran ly**
Hajara ^k* 586
j» (Ha-d)
Haddan I ju»
Hadda V 588
Hadan^j*
Hada ^ji 588
Hadyun ^o*
Hada ^oi 588
Hadayta Cu j*
Hada j,'S* 588
Hadiyyatun £,jt>
Hada ^ji 588
Hadayna L a*
Hada ,/jia 588
>(Ha-r)
*
Haraban Ly»
Haraba c/,* 589
>(Ha-z)
Hazamu \y>y>
Hazama... lj* 591
Hazl Jj*
Hazala J> 591
Qur'anic Words ^ (Ha-n)
jii (Ha-sh)
Hashim ^»
Hashama. ~Zm 591
HashTman L*£*
Hashama . *Ii* 591
j2a* (Ha-dz)
Hadzman L^a*
Hadzama . ^a* 591
Hadzimun *~la*
Hadzama . ^a* 591
>(Ha-l)
Hal>
Hal J* 591
Halak^i*
Halaka <<U* 592
Halummall*'
Halumma . II*' 593
«
Halu'an Uji*
Hali'a £l*' 592
|Jb(Ha-m)
Hammazjll*
Hamaza...>* 593
Hamma 1*
Hamma.... jU 593
Hammatd*
Hamma.... 1* 594
Hamazat ol>i
Hamaza ... >* 593
Hamsan L*J>
Hamasa ... ' Lf ~J> 593
Hammu Ijl*
Hamma.... 1* 594
238-B
y>'(Ha-w) Index 1 - The Qur'anic Words i(Hu-/)
6* (Ha-n)
Hani'an Li
Hana'a La 595
j*'(Ha-w)
Hawaun *ly»'
Hawa Jj* 597
Hawnan bj*',
Hana jU 597
Hawa J'Jk
Hawa ,j,'j* 597
</(Ha-y)
Hay'at 2LL*'
Ha'a *U
597
Hayhataolfe*
Haihata.... bL*J> 598
Hayta c~*
Hayta c~a' 598
Hayyin tj*
Hana..."..' jIa 597
HayyTun *">
Ha'a «U 597
(Hi-) a; 6
*(HI-/)
Him**
Him »a and »a 593
Hiya^*
Hiya ^a.
597
Him
F>
Hama f L* 598
H?ha<u
HTha"
598
(Hu-) a
A (Hu- /)
Huda^j*
Hada ^oi 588
Huddimat c*/ja
Hadama ... ^'aa 587
Hudna bo*
Hada jIa 596
Hudud jjfjjf
Hadada.... JiAJi*' 587
Hudu \jjk
Hada ,/oi 588
Hudiya jjii
Hada...".... ^'o* 588
Huzuwan Ijj*
Haza'a «3* 590
HUZZ?,£JA
Hazza ja 590
Hum**
Hum.
593
.** and pj>.
Humazatin »jj>
Hamaza ... >* 593
Huna b>
Huna La' 594
Hunaka Jb*
Huna La' 594
Hunalika tiUbi
Huna La'. 594
Huwa^A
Huwa y> 596
Hud ij»
Hud ay 596
239-B
I j (Wa-a) Index 1 - The Qur'anic Words
(Wa-b)
Huwa (^ji
Hawa ^j*'
597
Wa'adna LjlcIj
Wa'ada.... Jlcj 613
Wasi'un
Wasi'a
f-?
£-y ■
Wa'iyatun iLclj
(Wa-)j Wa'a "j.j 614
Wa'izina qvkclj
IS (Wa-a) Wa'azaJilj 613
Wa j Waqun ^ )_,
Wa j 599 Waqa J'j 618
Waqi'un MSI;
Waqa'a ....«Jj 617
Waqi'atu i*»lj
Waqa'a .... *Jj 617
WalinJIj
Waliya Jj 621
Walidai i/jJIj,
Walada.... J, 620
Walidan^ljjlj
Walada....jJj 620
Walidain &A\x
Walada..". Jj 620
Walidatun »Jlj
Walada.... J, 620
Wabilun JjJj
Wabala...Vj7j 599
Wathaqa jJlj
Wathaqa.. ji/ 601
Wajifatun li>\j
Wajafa ^i>j 602
Wadin ^il_,
Wada ..'..... ^ij 604
Wadiyan lalj
Wada (/jj 604
606
Warith^jlj
Waritha.... Oj/
Warithuna i^yjj
Waritha.... Oj/ 606
Warthina jtijj
Waritha..." Oj/ 606
Waziratun Sjjlj
Wazara....jjj 607
WalidunJIj
Walada.... J, 620
Wahiyatunijblj
Waha ^i 622
608
Wasi'atun l*Jj
Wasi'a '**j 608
Wasibun *-**s>lj
Wasaba...v.^j 610
Was i ban L^lj
\Nasaba...Lla', 610
v S(Wa-b)
Wabal JLS
Wabala....J^ 599
Wabil J--,
Wabala....^ 599
oS(Wa-t)
240-B
•"-» 1
(Wa-t) Index 1 - The Qur'anic Words jj(Wa-r)
Watin OCj
Watana.... ^
Wathaq jlSj
Wathaqa j5j
601
^S(Wa-th)
601
C S (Wa-j)
Wajabat
Wajaba.... 1
.601
601
601
601
601
601
Wajad Jo-J
Wajada .... o>/
Wajada Ij>>
Wajada ....o>/
Wajadna bjbj
Wajada .... o>j'
Wajadtu OJbj
Wajada .... J>/
Wajadtu m jjj>j
Wajada .... o>j'
Wajadtumuhum **y a>j
Wajada .... ji/ 601
Wajadu \jj>j
Wajada ....o>j' 601
WajilatcJb-j
Wajala J^tj
Wajilatun 2X>j
Wajala 3*j
Wajiluna ,^1*}
Wajala J>j
Wajhun 4>j
Wajaha .... *>j
Wajjahtu i*^>j
Wajaha.... *>j
WajThan <u»j
.602
.602
.602
602
.602
Wajaha.... *>j
Wahid ji>Ij
Wahada... Ji>j ..
Wahidan Ijb-lj
Wahada... Ji>j ..
Wahidatun »ji>Ij
Wahada... Ji>j ..
Wahyun ^>j
Waha J>'j .
Wahtdan Ijl*,
Wahada... jt>j..
602
C S (Wa-h)
603
Wadd ij
Wadd ij
Wadda Gj
Wadd jj.
Waddat coj
Wadd jj.
Waddu l/aj
Wadd jj
Wadud ajij
Wadd ij .
.603
603
604
603
ij (Wa-d)
604
.604
.604
Wadda'a pa_j
Wada'a.... jo j 605
Wadaq Jaj
Wadaqa... jij
.605
.604
604
JJ
(Wa-r)
Wara'a *ljj
Wara ^ 607
Warada ijj
Warada.... V,j 606
241-B
jj (Wa-z) Index 1 - The Qur'anic Words ^ (Wa-s)
Wardatun ?ijj
Warada.... Vjj 606
Waradu jsjj
Warada.... ijj 606
Waraqatun 2Sjj
Waraqa....jjj 607
Waraqun Jjj
Waraqa.... Jjj 607
Wariqun Jj/
Waraqa.... 'Jjj 607
Waritha &j/
Waritha.... Oj/ 606
Warithu )Jjj
Waritha.... 'o j j 606
WarTd Jujj
Warada.... V,j 606
ji (Wa-z)
Wazar jjj
Wazara....jjj 607
Wazan ^
Wazana... jjj 608
Waznan Lsjj
Wazana... jjj 608
Wazan u Sj,^
Wazana... jjj 608
Wazinu \jijj
Wazana... 'jjj 608
Wazir ^j
Wazara....jjj 607
o-j(Wa-s)
Wastan lkJ>
Wasata.... Jal/j 608
Wasatan ILLj
Wasata.... Ja-j.
608
Wasatna jkl»j
Wasata.... -k-/, 608
Wasi'a
fcV
■£~V
608
608
Wasi'a.
Wasi'at
Wasi'a *-y'.
Wasi'ta Cou-j
Wasi'a «-,/ 608
Wasaqa jl/j
Wasaqa ... jl»/ 609
Waswas ^I^m/j
Waswasa . '^'jJj 609
Waswasa y*y*j
Waswasa '^Jj 609
Wasilatun £JL-/j
Wasala .... j-/j 609
^S(Wa-s)
Wasfan li-s>j
Wasafa .... Li^j 610
Wassalna WL?j
Wasala.... J^>j 610
Wassa *JL>j
Wasa^/ 611
WasTd jlw?j
Wasad ju»j 609
Wasilatun £L~s>/
Wasal 'J^j 610
WasTyyatun XLaj
Wasa ^>j 611
Wassa ina LuL?j
Wasa J*j 611
242-B
ja's (Wa-dz) Index 1 - The Qur'anic Words Jj(Wa-l)
^j (Wa-dz)
ia, -i < ". Jj(Wa-q)
Wadza a **>» f tf
Wadza'a .. ^ 611 Waqaran IjlSj
... . ,, , Waqara....ij 617
Wadza at c*^>j H J J
Wadza'a ..^j 611 Waqab^Jj
i.f -i <x ' '' Waqaba...v_J\ 616
Wadza taenia H J
Wadza'a .. ^ 611 Waqt cSj
... . ,-,'.' Waqata .... cJj 616
Wadza na Luky M
Wadza'a .. |uj»j 611 Waqa'a £j
Waqa'a .... ^Jj 617
^^ Wa -« Waqa'atcifi
Wat'an Lk, Waqa'a .... jJj 617
Wafl'a ...-;>/ 612 Waqa . tun2USj
Wataran ^3>/ Waqa'a .... jJj 618
Wa < ar & 612 Waqranl^
pS(Wa-') Waqara....^ 617
Wa'ada'jiS WjiqOdyj
Wa'ada'oij' 613 Waqada...^ 617
Wa'adta cu*, Waqajl/
Wa'ada....'iy 613 Wac ^ a ^ 617
Wa'adtu ojlcj ,, .... . .
Wa'ada.... i/ 613 -Jj(Wa-k)
Wa'adnabj^ Wakazajf,
Wa'ada.... ji/ 613 Wakaza...^ 619
Wa'adu 1,^ Wakkalna LIT,
Wa'ada J ..i/ 613 Wakala....^ 620
Wa'Tdjuc. WakTIJ/j
Wa'ad'aW- 613 Wakala....^ 620
<-»j (Wa-f) Jj (Wa-I)
Wafdan loi,' , walli ^
Wafada.... ilj 614 Waliya Jj 621
Waffa Jtj Walada J,
Wafa Jj 615 Walada .... J, 620
243-B
Aj(Wa-h) Index 1 - The Qur'anic Words
(Wi-/)
Waladunjjj
Walada.... jJj 620
Waladna ^ jJj,
Walada .... Jj 620
Wallu \Jj
Waliya Jj 621
Wait Jj
Waliya Jj 621
Walla Jj
Waliya Jj 621
Waliyyin"jj
Waliya Jj 621
WallaitacJj
Waliya. ...".Jj 621
Walayat c*Cd
Waliya.... ".Jj 621
Walyatalattaf ciLkJj
Latufa LiJaJ ..." 511
Wallaytum *sJj
Waliya Jj 621
Waltjatan Z*Jj
Walaja *^Jj 620
Waltdun jlJj
Walada.." J, 620
Wahana ^ij
Wahana... ja'j 623
Wahnun jij
Wahana... jij 623
Wahnan L*j
Wahana... ^j 623
Wahanu \jj»j
Wahana... ja'j 623
jS(Wa-y)
Wayka'anna 'JS^J
Wayka'anna. jl^Lj' 622
Waylun J^,
Wailun Jjj 623
WaylakadlL^
Wailun Jjj 623
Wailakum Sly
Wailun Jjj 623
Waylana LL_>
Wailun Jjj 623
Waylam^JLj
Wailun Jjj 623
(Wi-/)
*S(Wa-h)
Wahhajan UUj
Wahaja....^*j 622
Wahaba .-Jbj
Wahaba'... yij 622
Wahabat c+j»j
Wahaba. ..L*j 622
Wahabna Lj*j
Wahaba... *yij 622
^(Wi-/)
Witrun yj
Watara .... yj 600
Wijhatun l$>j
Wajaha ....*>j 602
Wird a^
Warada.... V,j 606
Wizrun ^j«
Wazara...:jjj 607
244-B
j(Wu-/) Index 1 - The
Wi'auruU;
Wa'a Jtj 613
fi
Wifaqan UUj
Wafiqa ji/ 614
Wiqran \Jj
Waqara.... Jj 617
Wildan Jjd, ,
Walada.... Jj 620
(Wu-) j
S(Wu-/)
Wuthqa ^JSj
Wathaqa..j5j 601
Wujdun j>j
Wajada..!. j*/ 602
Wujida ja;j
Wajada.*.o>y 602
Wujuh »j>j
Wajaha.'...A>j 602
Wuhush Jij>j
Wahasha . jL>j 603
Wus'un g*/
Wasi'a £*/ 608
Wusta ^ky/j ,
Wasata....Jal/j 608
Wudzi'a g&j
Wadza'a .. i^j 611
Wu'ida ocgl"
Wa'ada.... jlc/ 613
Wuffiyat CyJj
Wafa Jj 615
Wuqifu \jiSj
Qur'anic Words {, (Ya-')
Waqafa ....<jtfj 618
WukkilaJ?/ ,
Wakala....JJTj 620
Wulida J/
Walada.... Jj 621
Wulidtu ojy,
Walada.... Jj 621
Wuriya ^jjj
Wariya ^jj 607
(Ya-) j
l(Ya-')
Ya' isa *Zi
Ya' isa [^1/ 624
Ya'isna fr*l±
Ya' isa '^1/ 624
Ya'isu Ij-uL
Ya' isa ^L' 624
Ya'udu ajli
Ada il 37
Ya'usun ijSfZ
Ya'isa 1^1/ 624
Yai'su If^Ji
Ya' isa [^1/ 624
Yal
Ya I 624
Ya'ba ^l
Aba....'. J_J 7
Ya'bisat oL-L
Yabasa .... ^4i 625
245-B
I (Ya-') Index 1 - The
Ya'bisun ^L
Yabasa —.^4i 625
Ya'tiol
Ata J\ 8
Ya'tT JL
Ata i„ J\ 8
Ya'tuna^l
Ata .J\ 8
Yajuj rj>l
Yajuj £j>L 625
Ya'khudhu J&L
Akhadha.. ii-l 13
Ya'khudhu ljj»l
Akhadha.. jil 13
Ya'khudhuna Cij^>k
Akhadha.. ii I 13
Ya'dhanu £>al
Adhina oil 18
Ya'fikuna o^»'k
Afaka iUI 24
Ya'kulani o^l
Akala JTI 24
Ya'kulna LKl
Akala jfl 24
Ya'kulu JSl
Akala Jil 24
Ya'kuluna (i^k
Akala JJI 24
Ya'lamuna,kJl
Alima jl 28
Ya'muru ^»L
Amara 'J»\ 30
Ya'muruna,^^
Amara 'J»\ 30
Ya'nT^il
Qur 'an ic Words yJ (Ya-b)
Ana ^1 36
vJ(Ya-b)
Yabasa ^4t
Yabasa .... ^ 625
*
Yabasan LJ
Yabasa....,^ 625
Yabtaghi fcjL£
Bagha ^ 58
Yabtaghi jc^
Bagha ...... ^Jy 58
Yabtaghuna^ySJ
Bagha J*l 58
YabtaliJLJ
Bala' «% 64
Yabuththu &£
Baththa .... cT 42
Yabhuthu£*»J
Bahatha ... c**u 42
Yabkhalu 3***
Bakhila .... jlu 43
Yabkhasu [y**
Bakhasa .. lJ -»u 43
Yabkhasuna5j~iw
Bakhasa .. lJ -kJ 43
Yabda'u Jju.
Bada'a lju 44
Yabsutu Jal^.
Basata V.i 51
Yabsutu °Ja***
Basata 'U','< 51
Yabsuru Ij^-a-
Basura 'J^j 53
Yabsuru na: 'ojj-^-t
Basura 'J~oj 53
246-B
cJ (Ya-t) Index 1 - The
Yabtishujlk^
Batasha ... 'J1l> 55
Yabtishuna^&LJ
Batasha... 'J1l> 55
Yab'athanna j£*J
Ba'atha .... c^u 56
Yab'athui*J
Ba'atha c**j 56
Yabgh? ^
Bagha ^ 58
Yabqhiyan^LjLJ
Bagha ^Jy 58
YabghunapyJ
Bagha "Ju 58
Yabqa^ytJ
Baqiya [£ 60
Yabkuna jj£J
Baka ^£ 61
Yabla^L
Bala' ..*. ."iL 64
Yablugha \*L
Balagha ' £L 63
YablughannaSiL
Balagha ... Q 63
YabluqhutlJ
Balagha gL' 63
Yablughu \jiL
Balagha ...jJ! 63
Yaburu^J
Bara *...jL 68
YabTtun dj^ii
Bata "'oL 68
cJ(Ya-t)
Ya'tali J;l
Ala VI 26
Q u r ' an ic Wo rd s cJ (Ya-t)
Ya'tamiruna CijJ^i
Amara 'J»\ 30
Yatamajol^
Yatama .... *4 625
Yatabaddilu Jju^
Badala jju 45
Yatba'u **4
Tabi'a «J 73
Yatabawwa'u 1^-si
Ba'a ;t ..*... 67
Yattakhidhuna Oji»tl
Akhadha..ii-I 13
Yattabi'u ^Jb
Tabi'a *J 73
Yattabi'un c&uL
Tabi'a «J 73
Yattaqi jl
Waqa ...r." <Jj 618
Yattaq? J»L
Waqa Jfj 618
Yattaq u \jL
Waqa .J>j 618
Yatajannabu L&&
Janaba ....'<J> '.... 102
Yatajarra'u^ii
Jara'a *J> 96
Yatahakamu ^^k
Hakama... 1£> 131
Yatahakamuna j^i*^
Hakama... 1£> 131
Yatahajjuna ^^k
Hajja k> 113
Yatakhabbatu L&&
Khabata. !!»••••• 147
Yatakhafatuna &y£\±£j
247-B
; (Ya-t)
Index 1 - The Qur'anic Words
(Ya-t)
Khafata ....cii 158
Yatakhallaf una oJ^k
Khalafa ....u& "... 162
Yatakhayyaruna djji^i
Khara jl> ........... 170
Yatadabbaru l^o**
Dabara >"j '...". 172
Yatadabbaruna olrt"^
Dabara y > !...".. 172
Yatadhakkaru Jiizj
Dhakara-X 189
Yatadhakkaruna &£&
Dhakara . '£\ 1 89
Yatarabbas j^jj
Rabasa.... '^auj
Yatarabbasna cr^iA
Rabasa.... '^ "...199
Yatarabbasuna jj^oJjj
Rabasa.... ^7, ".199
Yatazakka S J*$±
Zaka j{. 233
Yataraddaduna 'J/isJC
Radda V,
Yataraja'a l*>l.p_
Raja'a £>j
Yatarqqabu \y&j*
Raqaba....vJj
207
202
218
Yatira^
Watara .... 'yj
Yatasallalunan qJLjj
Salla 3- ■■
Yatasa'luna £JsLjj
Sa'ala JL*
Yatasannah
Saniha ',
600
267
Yatadzarra'una ^"J^j
Dzara'a.... </^
Yatatahharu \jjfe£
Jahara ^_L
Yata'araf una djij^i
'Arafa <J'jS.'
330
344
367
Yat'adda;
'Ada Iji 362
Yataqhamazuna &£*{&
Ghamaza >£
.409
Yataghayyar JL
Ghara jU ..'. 413
Yatafa dzdz ala J^aJcj
Fadzala . J-^S " .... 429
199 Yatafajjaru J^J
r*i ■
J*
418
Fajara .
Yatafakkaru \jj*k£
Fakara ^So 432
Yatafakkaruna 0jlA*4
Fakara >o "..432
Yatafarraqu \^"Jcj
Faraqa Jy 423
Yatafarraqu na 'ojijcj
Faraqa j'J 423
Yataf attarna cJ^kC
Fatara 'Jal ....
Yataf ayya'u ^lii
Fa'a Ylj ....
Yataqabbala JlHi
Qabila JJ ....
Yataqabbalu JI*:/
Qabila JJ
.430
438
440
440
242 Yataqaddamu \j*Stej
Qadama ...jj 446
. 274 Yatakabbaruna ojj&k
248-B
£J (Ya-th) Index 1 - The
Kabura JS 476
Yatakallimu JKi
Kalama.... r ir 495
Yatalaqqa^Jtli
Laqiya ^J 516
Yatalawamuna dyS^t
Lama r ^ "....521
Yatluna foLj
Tala •& 76
YatamannaunajjL^i
Mana J^' 543
Yatamassan 1lL£
Massa [^ 534
Yatamatt'un &j£uz£
Mata'a «!•' 524
Yatanafasa j-JUil
Nafasa [jJj 572
Yatanajauna jj>\^j
Naja \ay 554
Yatanaza'una ^jlui
Naza'a '</} 558
Yatanazzalu Jjisi
Nazala £5 ..." 559
Yatanhauna &££
Naha Jp 580
Yatawaf f a Jaj£
Wafa Jj 616
Yatawakkal JS^
Wakala .... JiT, ... 620
Yatawalla3^
Waliya Jj 621
Yatawallauna CijJjii
Waliya Jj ".... 621
Yatawallu \Jj£
Waliya Jj" 621
Qur'anic Words gJ (Ya-j)
Yatawara ^l^i
Wara ^
607
Yatubu ojli
Taba ol5
77
Yatubuna \yj£
Taba L>Lj
77
YatTmain j-yLi/
Yatama.... li/.
625
Yatimum ~jj
Yatama.... ii.'
625
Yatiman l^C
Yatama.... '11>'.
625
YatThuna &rt~J
Taha »U
80
Yathrib
V/4
At (Ya-th)
Tharaba ...^> v j
82
Yathnun ,iy£
Thana ^
87
Yathqafuna I^i2i
Thaqifa Liai ....
82
g-KYa-j)
Yaj'aruna OjyUu
Ja'ra j[>
89
YajtabT ^y,
Jaba L>
92
Yajtanibuna oj^y.
Janaba .... wi>
.... 102
Yajid jl»u
Wajada .... jij'
.... 601
Yajidu Ijjbw
Wajada ..'.. a>/
601
Yajiduna oj-^-l
Wajada .... j*./
601
249-B
~ (Ya-h) Index 1 - The Qur'anic Words ^ (Ya-h)
YajrT ^jau
Jara '^j>
96
Yajrimanna j>*/*i
Jarama .... '.'j> 96
Yajurru "Jv
Jarra ^> 95
YajzT ,££«
Jazaya '^y> 97
Yaj'ala 3-***
Ja'ala '.. '^> 98
Yaj'aluna o^m
Ja'ala jii 98
Yajma'anna j>»*?i
Jama'a £*> 101
Yajmahuna 'oj*-+*->.
Jamaha.... £*> 101
Yajma'u *+»u
Jama'a £*> 101
Yajma'un Cij*^t
Jama'a £*> 101
Yajhadu jl^»w
Jahada a*t> 93
Yajhaduna "ojM'y.
Jahada a*> 93
Yajhalun 'oj^yt
Jahila 'J$>. 107
j4(Ya-h)
Yahbatanna ^4*4
Habata JZ> ....
Yahbisu j*fu
Habasa...
Yahtasibu
Hasiba....
112
112
122
Hasiba y— >
Yahtasibuna p^wJ^J
Hasiba y— >
122
Ya hdh aru j
Hadhira
....a».
Yahdharu na SjjJb^
Hadhira.... ji>
Hadhira .
Yahzanna £l)»h
Hazana .... |j3>
Yahzunu ^3*4
Hazana.... jj*
Yahzanuna Ciyj^t
Hazana .... jjj>
Yahsabanna Oy**u
Hasiba y— >
Yahsabu 1«— *«
Hasiba y— > ....
Yahsabuna o>r~ **
Hasiba y— > ....
Yahsuduna 5j
Hasada
Yahshuru
Hashara .
Ya hdz uruni ^j^^wJ
Hadzara .
Yahtasibu
Yahidzna 3-^*4
Hadzat c~^>[> ..
Yahu dzdz u *Je&u
Ha dzdz a .. "ja> ....
Yahtimanna ^Ja»u
Hatama.... 'J*>.....
Yahfazna jJibJ
Hafiza 3li>
Yahfazuna Sj^h
Hafiza 3li>
.122
116
116
121
121
121
.122
122
122
.123
.124
127
144
.128
128
129
129
250-B
ju (Ya-h) index 1 - The
Yahiqqu j*J
Haqqa....' j> 131
Yahkumani pLi^J
Hakama ... &j> 131
Yahkumu j&»J
Hakama... 1£> 131
Yahkumuna hj*&*±
Hakama...^ 131
Ya hi if una Cij^t
Halafa L&." 132
Yahlifunna jll»4
Halafa uL 132
Yah Ml JJUJ
Halla > 133
Yahillauna ojl»u
Halla >.'." 133
Yahmalu [*L*4
Hamala.... $£ 136
Yahmilanna jL»J
Hamala.... '^> 136
Yahmilna LL»u
Hamala.... J^>" 136
Yahmiluna^L»J
Hamala.... '£»>■ 136
Yahmiluna QL»J
Hamala.... £i 136
Yahulu£»J
Hala JL> 142
Yahur j^*J
Hara * fa 140
Yahya LsJ
Hayya "j> 144
YahTqu £a»J
Haqa....r...jL> 144
Yahifu ci
Qur 'an ic Words g (Ya-kh)
Hafa ol> 144
gi (Ya-kh)
Yakhafa UUg
Khafa... Jli 167
Yakhafani ^Ulig
Khafa oli- 167
YakhafuoUg
Khafa Jl> 167
Yakhtalifunajjikis
Khalafa.... Liii 162
Yakhtanuna^L^
Khana fa 169
Yakhtaru jliag
Khara ... fa 170
Yakhtasimuna ^y^asj^
Khasama . 2Lo> 1 56
Yakhtassu ^aSag
Khassa....^a> 155
Yakhtimu jU»J
Khatama..p> 148
Yakhda'una l^ijbg
Khada'a... £0> 149
Ya khdh ulu fi*J
Khadhala. Ji> 149
Yakhirru 1j^»J
Kharra ^> 151
Yakhrun Ojl^h
Kharra ^> 151
Yakhrujanna ^^4
Kharaja.... g^> 150
Yakhruju £^»4
Kharaja. ... £j> 150
Yakhrujuna 0*^*4
Kharaja. ... g^> 150
251-B
p(Ya-kh) Index 1 -The
Yakhrusun '&J&
Kharasa ... '^'^ 151
Yakhsaru^ig
Khasira.... 'jJ> 153
Yakhsifu LlJ£
Khasafa... uL£ 154
Yakhash jp&i
Khashiya. ^.^ 155
Yakhsha >L2&
Khashiya. ^-ii 155
Yakhsha J***
Khashiya . j^ti 1 55
Yakhshau j-2jj
Khashiya . ^£> 1 55
Yakhshauna (i^JS
Khashiya . ^-i> 1 55
Yakhissimuna jj-laitf
Khasama . lLa> 1 56
Yakhsifani jlL*as£
Khasafa ... UI^> 1 56
Yakhtafu <jLig
Khatifa Liki 158
Yakhafu \jijt
Khafa oli 167
Yakhfa^
Khafiya .... ^i> 159
Yakhfaunaj^
Khafiya .... 'Jo- 159
Yakhlu 'Jjt
Khala %■ 165
Yakhlud Jjt
Khalada... oli 160
Yakhlufuna ^jiijt
Khalafa.... Lili 162
Yakhluqu jisg
Qur 'an ic Words -»* (Ya-d)
Khalaqa... j£ 163
Yakhudzu it->y$
Khadza....>li- 167
Yakhunu l^g
Khana ^li 169
jb(Ya-d)
Yada Ijb
Yada........^V 625
Yadabbaru Ij^ju
Dabara 'yL 172
Yadkhula ji-ju
Dakhala...Ji-i 174
Yadkhuluna 'o°J*A.
Dakhala...^ ..." 174
Yadra'u lj*jjb
Dhra'a *jj 175
Yadra'u Ijjjju
Dhra'a 7Js 175
Yadrusuna (Xt-o-k
Darasa ^j'j 176
Yadussu ^ju
Dassa ^ 1 78
Yad'u pju
Da'a Tea 178
Yad'u I^cju
Da'a ...Us 178
Yad'una &*-*i
Da'a Ui 1 78
Yadu"upjb
Da"a jo 1 78
Yadu'una o^cju
Da"a jo 178
Yadmaqhu -*ju
Dhmaqha -.o 181
252-B
Ju (Ya-dh) Index 1 - The
Yadinuna (X^Jb
Dana jfi." 185
Yadai ^ ju
Yada ........ ^V 625
Jb (Ya-dh)
Yadhabbihuna ij*«Jb
Dhabaha'p'i *...... 187
Yadhar jX
Wadharaj'ij 607
Yadhara/Jb
Wadharaj'ij 607
YadharujJu
Wadhara .. jsj 607
Yadharuna^X
Wadhara .. jt, 607
Yadhra'u X> Ju
Dhara'a.... Iji 187
Ya dhdh akkaru Ij^Tju
Dhakara... '£\ 189
Ya dhdh akkaru jSju
Dhakara. ..'/I ..." 189
Ya dhdh akkarun ^x^\
Dhakara... '£\ "... 189
YadhkuriijSjb
Dhakara... 'JR> 189
Yadhkuruna Ij^JL
Dhakara... 'J* ..." 189
Yadhuquna &Sj\
Dhaqa jlj ..." 194
Yadhhabu LiJu
Dhahaba.-'v^I 192
Yadhhabuna lj-*l>
Dhahaba.. Lii .*..." 192
Qur'anic Words ^ (Ya-r)
i(Ya-r)
Yara J^
Ra'a. .."..... J\j 196
Yarbu \jiji
Raba .". Lj 200
Yartabu SjkijL
Raba 'of, 227
Yartabu otf*
Raba Lolj 227
Yarta'u «j^
Rata'a jJij 200
Yartuddu jtf^
Radda V, 207
Yarithu £>jf
Waritha..".5jj' 606
Yarji'u gjt
Raja'a *>j 202
Yarji'un ,i>«r.x
Raja'a *£>j 202
Yarju fj>Ji
Raja' !>j 204
Yarjumuna i>*>x
Rajama .... »>j 204
Yarjuna S>*x
Raja' L>" 204
Yarhamu jUji
Rahima — -*>j 205
Yarudduna ^a^
Radda V, ." 207
Yarzuqu jijyi
Razaqa.... ^jj 2 09
Yarshudun cJjJ&Ji
Rashada .. Juij 211
Yardza ^^
Radziya... ^j 213
253-B
J>_ (Ya-r) Index 1 - The
Yardzauna 'oy^jt
Radziya... ^j 213
Ya'rifu \jij»t
'Arafa *U>' 367
Ya'rifuna^yw
'Arafa o>' 367
Ya'rishuna^^*
'Arasha....^>' 366
Yarqhabu \J&jl
Raghiba ... L*ij 215
Yarqhabu 1^
Raghiba ... v^j 215
Yarqhabuna 'oj^jt
Raghiba ... v^j 215
Yarfa'u «iji
Rafa'a "jij 217
Yarqubu \JSji
Raqaba.... CJj 218
Yarqubuna 'oj^jt
Raqaba.... >_Jj 218
Yarkabuna CiJ^ji
Rakiba '^S'j 220
Yarka'una 'ojjSJ±
Raka'a iST, 221
Yarkudzuna Cij^Ji
Rakadza.. ^aT, 221
Yarkumu *J>Ji
Rakama... j>j 221
Yarmi -^
Rama."..... ^j 223
Yarmuna ^
Rama ^j 223
Yarhabuna 'oJ^St
Rahiba C-Aj 223
Yarhaqu jijl
Qur'anic Words ji(Ya-z)
Rahiqa j*j 224
i(Ya-z)
Yazalu Jlji
Zala Jlj 240
Yazaluna ^J\j^
Zala Jlj" 240
Yazdadu IjaIaji
Zada ilj" 238
Yazid °sji
Zada jlj 238
YazTduna^jjuj^
Zada ilj" 238
Yaziruna^jj^
Wazara.... jjj 607
Yaz'umuna (X»**Ji
Za'ama .... lij 231
Yazigh pji
Zagha „." . ^Ij 240
Yaziffuna ^^
Zaffa "Jj 232
Yazzakka JJji
Zaka J^ 233
Yaznina crc£
Zana J*'j 236
Yaznuna ^Jy^
Zana 'j>'j 236
Yazidanna ^juji
Zada ilj ." 238
YazTdu ju£
Zada .....".. ilj 238
YazTqhu \A
Zagha .„... \\j 240
254-B
jj (Ya-s) index 1 - The
u4(Ya-s)
Yas'alu 3^-i
Sa'ala "jL 242
Yas'alu IJLL.J
Sa'ala jL 242
Yas'aluna j^ti-4
Sa'ala jL 242
Yasamma'una u>*l~i
Sami'a £o~. 270
Yas'amu 1LJ
Sa'ima Ill- 243
Yas'amuna jj^Lw
Sa'ima Ill- 243
YaSin jmI
YaSTn .."... ^ 626
Yasbahun oj*~* ■>,
Sabaha....7il~. 244
Yasbituna ojr~«->.
Sabata cZ* 244
Yasubbu lj-lu
Sabba yl/.." 243
Yastabshiruna ^jj^-i
Bashara ... ^ 52
Yasta'dhinu oik-i
Adhina jjl 18
Yasta'dhinu lyiti-u
Adhina jjl 18
Yastadz'ifu Lul^l.^
Dza'afa ....i_i*S 331
Yasta'f if na ULus*^
'Affa ^.." 379
Yastafizzu jii-J
Fazza 3^ ■• 426
Yastafizzuna Ojjii-4
Fazza '■} 426
Qur 'an ic Words j4 ( Ya " s )
Yastaftihuna jjkZjcl**
Fataha *£l 415
Yastaftun j^iai—.
Fatiya 'j£ 417
Yastaghfir >*i~J
Ghafara . yic' 405
Yastaqhfiru l^yUs^
Ghafara.... &' 405
Yastaghf i ru na foyUly*
Ghafara. ... ^' 405
Yastaghithu IjlJtt-i
Ghatha .... oil ..." 411
Yastaghithu zjcjm
Ghatha ....oLc ..." 413
Yastaqhshauna j^JtLJ
Ghashiya.-^-Lc 403
Yasta hi bbu na 5>f^— i
Habba L^ !'...." 111
Yastahsirun jj^,,,,,^.:.,,.,^
Hasira 'jJ> 123
Yastahyauna Q^-^-4
Hayya ^> 144
Yasta hyi^-jsw^J
Hayya '.*j> 144
Yastahzi'u*j^~4
Haza'a «> " 590
Yastahzi'una ^^i-J
Haza'a *> "...590
Yastajibu L^yi^
Jaba LTll ..." 108
YdStdjlDU l»»^gfa^htu
Jaba Ll> ..". 108
Yastajubuna jj.^.^4
Jaba yb. ■■■* 108
Yasta'jiluna jjL^i-J
255-B
irt
(Ya-s)
Index 1 - The Qur'anic Words ^ (Ya-s)
'Ajilajj^c
Yastakbir^j^-/
360
Yastankihu «&£««
Nakaha ....£&
577
Kabura j£
476
Yastanqidhu \j£b2*u
Yastakbiruna ^j^^i— /
Naqadha "&
575
Kabura JS
476
Yastaqdimuna - y>jju^>_
Yasta' kharu jfc~*
Qadama .. .jJ
446
Akhkhara. >l
14
Yastaqimu *Jti-i
Yasta khfu SjA***
Qama .Is
471
Khafiya .... Li>
159
Yastaskhirun (^jiw-JLw
Yastakhf una «jy»ti-J
Sakhira....^^'
252
Khafiya .... |y>
159
Yastasrikhu r^a*l^
* tf ^
Sarakha... r^
313
Yastakh iff anna &&£**
Khaffa L>
159
Yastathnuna jy>^-^.
Yasta khi run a ^j^U-J
Thana ^
87
Akhkhara. ,>l
Yastakhlifanna ^Ui»o.J
14
Yastati' M»Lui
Ta'a p Li
345
Khalafa ....Ll>
162
Yastati'a ^k^.
Yastakhlifu iJUwlJ
Ta'a t-Li
345
Khalafa ....Ll>
162
Yasta'tibu L*2*£-4
Yastabdil Jjli^J
'Ataba Lii
357
Badala Jju
45
Yastati u Lk^>J
Yastakhrijani jU-^jJlJ
Ta'a pLi
345
Kharaja .... r^>
150
Yastatiuna AyUai*^
Yastakhraja l*p«i-i
Ta'a pLb
345
Kharaja .... rj>
150
Yastaufuna j^iji—
Wafa J".
615
Yastami'u **i-i
Sami'a L—
270
YastawT ij^l-J
Sawiya .... j»~*
f>H<)
Yastami'una j>u^.
Sami'a L—
Yastanbitun jJtuLJ
270
Yastawiyani jL^-^_
Sawiya ....^L
280
Nabata 3sl5
551
Yastaqhithan ;,ULJU-*>
Ghatha ....oLc ...r
411
Yastanbi'una jj-^— i
Naba'a L5
549
Yasjuda jJLJ
Yastankifu L&LJ
Sajada jiiLT
248
Nakafa L&
578
Yasjudan jIji*—-
256-B
o~i. (Ya-s) index 1 - The Qur'anic Words Jk (Ya-sh)
Sajada jl*1/
Yasjudu IjJbt^J
Sajada jtiil/.
Yasjununna ja
Sajana ^L .
Yashabun jj-*~J
Sahaba .
248
.248
.249
.250
Yaskhar j*.
Sakhira . >-/ 252
Yaskharuna &jj*~*±
Sakhira ....J^' 252
Yaskhatuna jjk*-*J
Sakhita....-ki^ 253
Yasri jj-J
Sara...r J^, 258
Yasriqna ,y>-i
Saraqa J^ 257
Yasriqu Jj-«j
Saraqa ....'. J^ 257
Yassara JL±
Yasara ^LJ 626
Yassarna \jJL±
Yasara JJJ.
Yastuna tx^H.
Sataa Ik- 258
Yasturun faja***
Satara JL* 258
Yas'a <Jiu4
Sa'a ..JxJ 259
Yas'auna {£***
Sa'a lj*"'- ■
.259
Yasfiku dL—
Safaka.....'dll-
YasqT t JL^
Saqa ^JL-
.260
.262
Yasqini <j\L-«
Saqa ^Lt .
Yasquna oy~*>.
Saqa ^Jl- .
Yaskuna j5L-j
Sakana.... L >SC-
626 YasTru Ij^-h
Sara .' jL*
YasTru n j*^
Yasara -
YasTran
Yasara
.262
.262
.264
Yaslub *_»
Salaba' yJL 265
Yasluku iUL*
Salaka ilL 266
Yasma'u »*>..,,J
Sami'a £o— 271
Yasma'una ^1^
Sami'a £o— 271
Yasummu.A
Sama 1L, 279
Yasumuna ^j-*
Sama ^I—
279
Yasu'u (j^L
Sa'a «L 275
YasTqhu fej
Sagha ....' pL 278
.281
.626
626
O-i
i (Ya-sh)
Yasha'u *LL
Sha'a *L2
Yashtar? ^/J^
Shara ^^2
Yashtaruna Cijj^t
Shara jj*
302
289
.... 289
257-B
,jSJ (Ya-sh) Index 1 - The Qur'anic Words ^ (Ya-s)
Yashrabu oS*"i
Shariba..*op 285
Yashrabuna CiAA.
Shariba....op.... 285
Yashrah^iy
Sharaha... £^&...
YashrT j^JL
Shara ^^2 ..
Yashruna 'o/jJi*
Shara ^^ ..
Yashfa'u *L2j
Shafa'a ....*JLi
Yashfa'u Ij*L2j
Shafa'a .... *i2 . . .
Yashfa'una j^ii^.
Shafa'a.... *JLi
.... 286
.... 289
.... 289
... 293
... 293
... 293
YashfT <!£*
Shafa"^12 295
Yashfi JlLl
Shafa'a *JLi
Yashqa^jLS-
Shaqiya... ' { JlZ,
Yashkuru j&*
Shakara...jS^i
Yashkuruna &£&-*
Shakara... ^2
Yash'uruna Cijj*^t
Sha'ara.... >2 ... " 291
Yashhadu j+L l
Shahida... Ji^i 299
Yashhadu na CijM^t
Shahida...-^2 "....299
Yashw? ^f£i
Shawa ^^
293
.296
.296
.296
.302
Yasbir^
Sabara j^>
Yasdifuna j^ljuai
Sadafa oS^
Yasduru jJL^
Sadara jju»
Yassada'un ^juJ
Sada'a e-ju.9
Yasuddanna 1>Y
Sadda .
u^(Ya-s)
305
Yas"adu
Sa'ida ..
Yasfahu l^i-4
Safaha *jua
Yasifun ixt^H,
Wasafa.... uLaj
Yasilu J^a/ ,
Wasal .'.... 3-^.j
Yasla S J^
Sala (J 11> .
.310
.309
.309
.308
Yasuddu oj-^h
Sadda Ju».. 308
Yasiddun OjVh
Sadda jl*.. 308
Yasramunna &>j*aj.
Sarama.... ^L» 314
Yasrifu o^-*
Sarafa o^ 314
Yastaf i cJda^i
Saf a ...„.'... 'JL, 317
Yastarikh una ^J-Ja**
Sarakha... £>* ......... 312
Yas'adu
Sa'ida .
.315
.315
.316
.610
.610
320
258-B
jcL (Ya-dz) index 1 - The Qur'anic Words ^ (Ya-t)
Yaslauna ^JLu
Sala JuT 320
Yasluna,^!^
Wasal Jl/, 610
Yasna'u *L*
Sana'a *£» 322
Yasna'una jJ^-^i
Sana'a *1~^
.322
& (Ya-dz)
Ya dzh akuna &£*i**
Dzahika ...iLkl^
327
Ya dzdz arra'una Cx^J^i
Dzara'a .... s-^ 330
Yadzribna^i*
Dzaraba...
Yadzribu o^u
Dzaraba
Yadzribuna^y^
Dzaraba... L>-^..
Yadzurru Ij^i*
Dzarra ^..
Yadzuru^*
Dzarra ^..
Yadz'ana L*^
C^,
Wadza'a
Yadz'au
Wadza'a ..*-?j
Yadzillu 3^*
Dzalla ...'... 3-^
Yadzayyifu Ijill^
Dzafa oLi? ...
328
328
328
329
329
612
611
333
335
YadzTqu j*^
Dzaqa jU?
kl(Ya-t)
Yata'auna,^}^
Wati'a \J>3 612
Yatba'u "Qsi_
fab'a...^.. £3> 336
Yat'am JJ^
la'ima **2» 338
Yat'amu l*iaJ
la'ima Jj> 338
Yatqha JiLl
Tagha j>i 339
Yatlubu lik
lalaba LH> 340
Yatma'u *1!4
Tami'a ^J? 343
Yatma'una dJ*^a.i
Tami'a ^J? 343
Yatmith A»U t
Tamatha .". c**2> 342
Yatmithu &
Tamatha .. CLoi 342
Yatahharuna CijJi^t
Tahara 'jfi? 344
Yatufa CijL
Tafa oLt 346
Yatufu tijLi
Tafa l_sLJ=» .
Yathurna c>J^H
Tahara ^J» ..
Yatayyaru Ij^ILi
.346
344
Tara
,Lk
349
Yatiru jJ^
Tara ....'.... jLi
349
335
259-B
iaj (Ya-z) Index 1 - The Qur'anic Words ^J(Ya-')
)zL (Ya-z) Ya'duna^jjuu
YazlalnaLUL 'Adalui.... 362
Zalla 3S 350 Ya'ruju^
YazlimuJL: ' Araja £>' 365
Zalama'.... ^ 351 Ya'rujuna,^*,*
„ .. » j,,.' 'Araja rx' 365
Yazhmuna dj^t ^
Zalama .... 1I£\. 351 Ya'zubu.-^*
Yazunnu& 'AzabaL. o>' 370
Zanna "g> 353 Ya'shu j2jJ
Yazunnuna &K ' AsNya ""«* 3?4
Zanna "$> 353 Ya'siruna^jj^-a*
Yazharu (^ A ^ ar ^
Zahara j^S 353 Ya'sauna 'oj^aju
Yazharuna -J^ A - a """
Zahara ^ 353 Ya'sTnaqua*
'Asa ^jLit
Ya'ba' LJ
'Aba'a
£.(Ya-')
354
Ya'budu
'Abada....
Ya'budu |j
'Abada....
Ya'buduna OjJUu
'Abada jui
Ya'tazilu IjJjiiu
'Azala J^c'.
Ya'tadunajjjejJ
'Ada Ijlc .
Ya'tsim
'Asam'a .... ^a&
Ya'diluna j^JjuJ
'Adala Jjx
Ya'idu juJ
Wa'ada .... j£/.
.355
.355
.355
371
362
375
.362
613
Ya'simu*-a*i
'Asama .... .lac'.
Ya'sipA^
'Asa J^--
Ya'udzdzu^aL
'Adzdza... "jas. 377
Ya'tl Jatu
375
376
376
375
376
'Ata.
.ike
378
Ya'JZU )Jaju ,
Wa'aza ....*Ji£ j 613
Ya'fu
'Afa
Ms.
Ya'fu \ji*i
'Afa Lax
Ya'fuwajl*
'Afa Lax .
Ya'funa,^**
'Afa Lax. .
Ya'qiluJiJ
379
379
379
379
260-B
g(Ya-')
Index 1 -The
Qur 'an ic Words £i (Ya-gh)
Ya'ya Ju
'Ayya ^ 398
£ (Ya-gh)
Yaghtabi-^JJ
Ghaba.L.oU 412
YaghrurjyJ
Gharra ..... "j. 401
Yaqhurran -Jy^
Gharra >.." 401
Yaghsha JuJ
Ghashiya.^-Lc 403
Ya qhdz udzna "^a^aJu
Gha dzdz a "jas. 404
Yaqhu dzdz u l^ajj
Gha dzdz a Jol 404
Yaghudzdzuna oy^*t
Gha dzdz a 'jas. 404
Yaghfir>*
Ghafara'.. . Jd.' 405
Yaqhfiru \ J J» i
Ghafara....'jii' 405
Yaqhfiru ji*
Ghafara ..'..Jd' 405
Yaqhfiruna^jjjJ
Ghafara.... Jd' 405
YaghlTj*
Ghala. .'..... Jd 409
Yaghlib UJu
Ghalaba.-'vlii 407
Yaghlibu I^JUu
Ghalaba...*vlc 407
Yaqhlibuna jj-i*i
Ghalaba... v JLc*... 407
Yaghlul JiL
Ghalla "Jd 408
261-B
'Aqala ... Jli 382
Ya'qilunajjfoJ
'Aqala jic 382
Ya'qub o»2*i
Ya'qub .*..... Zjjuu 626
Ya'kufuna,^^*
'Akafa J&s. 382
Ya'lamanna^J*
'Alama ,Jd 383
Ya'lamuJbu
'Alama ^d 383
Ya'lamu \yX*j_
'Alama 3d 383
Ya'lamunaj^Jbti
'Alama Jd 383
Ya'muru l^**
'Amara . . Jad' 387
Ya'muru j**
'Amara ^d 387
Ya'mahun,^^*
'Amiha <ux 389
Ya'mal J*ju ,
'Amila .*J*c' 388
Y'amala J*ju
'Amila jl*' 388
Ya'malu 3-^h
'Amila jlc' 388
Ya'maluna u>L*i
'Amila J-c ■" 388
Ya'udu \jijju
'Ada six 392
Ya'udhuna^ij*
'Adha iU ..
Ya'uq JyJ
Ya'uq Jjjc
392
627
^(Ya-f) Index 1 - The Qur'anic Words ii(Ya-q)
Yaghni^'
Ghaniya ... 'jl. 410
Yaqhusuna dj^yi
Ghasa <_^lc 411
Yaghuth tiji^
Yaghuth...o>j 626
Yaftarina &j&i
Fariya jj...
Yaftarun &£,+&
Fatara j£ ...
Yaftaruna fojZL
Fariya jj---
Yaftinu l^s*
Fatana ifc ...
Yaftinuna &fizju
Fatana &»...
YaftadT gM
Fada jji'
Jl(Ya-f)
.425
.415
425
.416
.416
.419
.415
.416
.425
Yaftadu Ijj
Fada ^ji 419
Yaftahu gju
Fataha *£ . . .
Yaftananna "o&u
Fatana &»....
Yaftari ^J^t
Fariya 'jj ...
Yafjura ja*ju ,
Fajara >**••••
Yafirru "ju
Farra ...'... "J 421
Yafrahu *^Ju
Fariha ^J
Yafrahu \j>Ji,
Fariha ^i
.418
.420
.420
Yafrahu n a 'oj>Ji
Fariha ^J 420
Yafraquna^j*
Faraqa j'J 423
Yaf rutu ±>Ju
Farata 1>J 422
Yafsahi n*Ju
Fasaha .... kU 426
Yafsiquna jjLJu
Fasaqa .... j_i 427
Yafsilu J-*i/
Fasala .....' JlaJ 428
Yaf'al Ji*
Fa'ala J*l 431
Yaf'alu '^
Fa'ala J*l 431
Yaf'aluna oJ^t
Fa'ala J*J * 431
Yafqahu \y^Ju
Faqiha *2i 432
Yafqahuna oytfuu
Faqiha '*& 432
Yaqut OjSL
Yaqut o^lL
Yaqbalu 3-&
Qabila JJ ..
i(Ya-q)
627
440
440
Yaqbidzna Li
Qabadza.. ,_^4J
Yaqbidzu Ij^aX
Qabadza.. 'ja& 440
Yaqbidzu na jj-^L'
Qabadza . . 'ja^S 440
Yaqtarifu o>jZ2/
Qarafa oy
.... 452
262-B
A (Ya-q)
Index 1 - The Qur'anic Words Jfc (Ya-q)
Yaqtarifu Iji^i'
Qarafa o v 3 452
Yaqtarif una Oj^J^t
Qarafa oy 452
Yaqtatilani tftesiS
Qatala jjis ... 442
J
Yaqtul Ji2/
Qatala .....Jil 442
Yaqtula JjdL'
Qatala Ill 442
Yaqtulna jisL
Qatala JiS 442
Yaqtulun jjJUL
Qatala JJJ 442
Yaqturu \jjUu
Qatara J3 441
Yaqdiru jSC
Qadara ....'jjJ
Yaqdiruna^j*
Qadara .... j'ji
444
444
446
.448
Yaqdumu.jtf/
Qadama .. »jJ
Yaqdhifu <Jj&
Qadhafa... cijJ
Yaqdhifuna ,x>ij^i
Qadhafa ...oil ..." 448
Yaqrabu Syjki
Qariba <-ij 449
Yaqra'una £j*j2/
Qara'a \j>
Yaqsimuna jj— jl>_
Qasama... «_J
Yaqussu "joL
Qassa "Ja$
Yaqussunajjlai"
.448
454
456
Qassa [^ 456
Yaqdzi ^jeL
Qadza Jjoi" 458
YaqdzT ^g-iaL
Qadza .....' ,J^3' 458
Yaqdzuna ixy^t
Qadza ,^3' 458
Yaqt'a ^Ui'
Qata'a «LS
Yaqta'a £l[
Qata'a *L3
Yaqta'una jjjJai'
Qata'a «LI
Yaqtin qvk*
Yaqtin jUai ....
Yaqul J&
Qalajls" 469
YaqnatuJk£/
Qanata .... 2»il 467
Yaqnatuna j^kiL'
Qanata ....Idl
459
459
459
.627
.467
Yaqnut cSiS
Qanata ci? 467
Yaqula J^L
QalaJLi 469
Yaqula V^
Qala Jli
Yaqulanna "J>JL
Qala Jli
YaquluJ^* ,
Qala ...Jli
469
469
469
YaqumanijL^i
Qama^ll 471
Yaqumu.j*
Qama^Ti 471
263-B
iiU(Ya-k) Index 1 -The
Yaquman Lji
Qama^li 471
Yaqimunajj~X
Qama^li 471
YaqTn o&
Yaqina &L' 627
*
Yaqinan LuL
Yaqina ..." ^£>' 627
YaqTn un cfci
Yaqina &i/ 627
^l(Ya-k)
Yaku til'
Kana." '^ 500
Yakad j&
Kada jI? 499
Yakadu il£J
Kada jl? 499
Yakaduna 'o/s\&
Kada jl? 499
Yakbaru U*&
Kabura *^f 476
YakbitcX'
KabataV.... c~? 476
Yakburu j£*
Kabura...*.J? 476
Yaktabu*-*^
Kataba..... LB 1 478
Yaktub *J&
Kataba Li? 478
Yaktubuna ^j~£l
Kataba Li? 478
Yaktumna ,>*!&
Katama.... 11? 479
Yaktumu j£J
Qur 'an ic Words 4t ( Ya " k )
Katama.... li? 479
Yaktumu najj-J^J
Katama.... li? 479
Yakdhibuna 'oy.^-t
Kadhaba.. v 'i? ■••• 481
Yakrahuna &f*£S
Karaha VJ ..." 484
Yaksibu ■~>SJ
Kasaba*...LL? 485
Yaksibuna Ciyt^-t
Kasaba.... LL? 485
Yakshifu t-i££/
Kashafa...L&? 486
Yakfi^&
Kafa JS 493
Yakfulu JJ&J
Kafala '$£ 492
Yakfuluna jjliSL
Kafala ji?." 492
Yakfuru ^iSL ,
Kafara 'J6 489
Yakfuruna^jj^^i
Kafara 'J6 489
J
Yakuff u u6*
Kaffa L? 491
Yakuffunajj^
Kaffa uS 491
Yakla'u^/
Kala'a Si? 493
Yaknizuna &jj£±
Kanaza....^ 497
Yakun j£
KanajL?" 500
Yakuna,^^
Kanajl? " 500
264-B
Ji(Ya-l)
Index 1 - The Qur'anic Words J* (Ya-1)
Yakuna 15^j
Walaja tJj
.... 620
Kanajjli"
500
Yalhaqu lj2»J/
Yakunan \j£L
Lahiqa j?J
508
Kanajli"
500
Yalid jlL
Yakunu,^^
Walada .... Jj
.... 620
Kanajli'
500
Yalidu IjjdL
Yakunu \ji£±
Walada.... Jj
620
Kanajli'
500
Yal'ab uJJL'
Yakununaj^j^
La'iba ^*J
511
Kana^li"
500
Yal'abu l^iL'
Yakununnajjj^
La'iba wuJ
511
Kana^jli"
500
Yal'abu na,k**ir
Yakiduna &d£j
La'iba wuJ
511
Kada iLT ......
499
Yala'nu £*L'
ja v a-')
La'ana j-*J
512
Ya'luna ^L
Yalfizu ,kiL'
Lafaza ...'. 3ill
513
Ala *i\
26
Yalbasuna j>— -L'
Labisa jmA
507
Yalqa jL'
Laqiya ^
516
Yalbathu jlL'
Labitha .... <tJ
507
Yalqa JL
Laqiya ^
516
Yalbathuna &4t
Labitha .... cJ
507
Yalqauna jjA>_
Laqiya ^
516
Yalbisu ^JL
Labisa ^,-J
507
Yalmizu >L'
Lamaza ..' '}J
518
Yalit cJL
Yalmizuna 0j>L'
Lata oV
520
Lamaza ... >J
518
Walata cJ,
620
Yaluna ,x>ii
YaltafitciiL
Waliya Jtj
621
Lafata cJti
513
Yalwuna ^jJ-l
Yaltaqitu kL±{
Lawa ^J
522
Laqata 3aii
514
Yalhath £&
Yaltaqiyan jL£l/
Lahatha ...c4J
519
Laqiya '^1
516
Yalhi A>'
Yaliju gL
Laha L^J
519
265-B
jtj (Ya-m) Index 1 - The
|4(Ya-m)
Ya'manu^l
Amina jJ 33
Ya'manu \jXaL
Amina ^1 33
Yamut ci
Mata ol. 545
Yamtarun CijJ^i
Mara ^y 531
Yamassan LLx
Massa ^ 534
Yamassu [yu
Massa ^_« 534
Yamdud ajUj
Madda i. 528
Yamuddu juJ
Madda "x» 528
Yamudduna &/u
Madda ju.... 528
Yamhaqu jk*£
Mahaqa ... jk«' 527
Yamhu »4
Maha .„"... LW 527
Yamhu Ij***/
Maha k 527
Yamurruna c>/J-i
Marra y>' 530
Yamsas j,,^s
Massa ^ 534
YamshT ( Jl£
Masha JZ* 535
Yamshuna Cij^-i
Masha Jl* 535
Yamkuru \jj&
Makara ....'jLe 538
Qur 'an ic Words en ( Ya " n )
Yamkuru Jsi
Makara ....J^> 538
Yamkuthu££4
Makatha .. iiL»' 537
Yamliku <kLJ
Malaka 'AL>' 540
Yamlikunajj^iJ
Malaka 'AL'. 540
Yamml^
Yumma 1J 627
Yamunnu^J
Manna *JJ> 543
Yamunnuna ^J^
Manna "&> 543
Yamuju gj^
Maja j-Lo 546
Yamutu \jZjt,
Mata oU 545
Yamutu c/jt,
Mata oU 545
Yamutuna 'oyj±
Mata ol. 545
Yamhaduna 0jj4*4
Mahada ... jl^<> 544
Yamiluna ^J^e,
Mala JlT' 548
YamTnun q«
Yamana ...frS 628
YamTzaje*
Maza ....... jL 548
O-l(Ya-n)
YanabT' %^>\£
Naba'a '£>' 551
Yanalu JL
Nala Jb 583
266-B
jj (Ya-n) Index 1 - The Qur'anic Words Jt ( Ya " n )
Yanalu IjJb ,
Nala Jb..
Yanaluna^L
Nala Jb..
Yanauna,^
Na'a Jb .
Yanbagh? ^JLUi
Bagha ^Ju .
Yanbu'an li^
Naba'a '£>',.
Yantahi ^
Naha .'^
Yantahunaj^w
Naha Jp
Yantaqumu J&J
Naqama... *15
Yantasiruna ^j^aiu
Nasara _^aj
583
583
.549
Nashara.
563
58
.551
580
.580
.576
555
558
565
YantaziruJaZ^,
Nazara 'Jaj 568
Yanhatuna ij^i
Nahata cu»J . .
Yanzaqhanna ^ij^'
Nazagha ^J 558
Yanzaghu fJJ
Nazagha.. <£J
Yanzilu Jj4
Nazala..." Jji 559
Yanzi'u f$S
Naza'a iji 558
Yansa J^iS
Nasiya
Yansakhu k~jJ
Nasakha..jt_J
Yanshuru
562
.561
Yansifui_L
Nasafa U_i 561
Yansilunaj^L^
Nasala '^2' 562
Yansur J*£
Nasara Jai' 565
Yansuru *J*a£
Nasara Joj 565
Yansuranna CiJ^i
Nasara Jof 565
C*
e-
Yana'a
Yana'a
Yanfadu
Nafida oii'
Yanfa dzdz u
Fa dzdz a .. "joi
Yanfa'u *k/
Nafa'a «J»5.
341
567
Yansuru
Nasara Jui> 565
Yansurun CijJ^i
Nasara Jal' 565
Yantaliqu jAk^.
Jalaqa jii» . .
Yantiqu jk^
Nataqa 'J^....
Yantiquna jj-SkC
Nataqa jL5 "...
»
YanzurujkJ
Nazara "Joi ...
Yanzuru )jja£
Nazara 'Jiu 568
Yanzuru na CijJ^i
Nazara 'Ju .". 568
567
568
627
571
429
573
267-B
+> (Ya-h)
Index 1 - The Qur'anic Words y_ (Ya-w)
Yanfa'una,^^^
Nafa'a «i5
573
YahtadT usJ^t
Hada...".... ,/ji ...
588
Yanfiru \jJiS
Yahtadu \jXLfr
Nafara.....'. 'J6
571
Hada ,/ai
588
Yanqusu \J<&
Naqasa....,_^ali
575
Yahtadunajjju^_
Hada ,/ji ...
588
Yanqusuna jjJlaJL
Naqasa-.-.^^ali
575
Yahdi jLfe
Hada ^oi ...
588
Yanqadzdza "jAkJ
Qadzdza..^
457
Yahduna^jji^
Hada jjii ....
588
Yanqalib yJ&/
Qalaba Cil
464
YahdT ^ji^
Hada.' ^jti ....
588
Yanqalibu IjJ&i'
Qalaba C_-JJ
464
Yahidd? ^Ijj
Hada j$ji ...
588
Yanqalibu *J&/
Qalaba CM
464
Yahj'auna (Xn^k
Haja'a *jo> . . .
586
Yanqalibuna jjJ&t
Qalaba *_JJ
464
YahlikadU^ ,
Halaka Jii....
592
Yanqudzuna jj-^Ll
Naqadza.. ^Ss' ....
575
Yahudi (^ijit
Hada il»
596
Yankuthu ȣ&/
Nakatha... 'dSS ....
576
Yahudiyyan La>fi
Hada :L* ....
596
Yankuthuna 'oj^t
Nakatha... cSj ....
576
Yahiju g^
Haja r.^U
598
Yankih r£j±
Nakaha. ...'*&
577
Yahimun ,x**s<*
Hama ^L*
598
Yankihu «£4
Nakaha.... ^So
Yankihna &*%*{
Nakaha . tS^
577
577
Yawmayn tjy^i
Yawima.... ,y
Yawman L^i
jt(Ya-w)
628
*(Ya-h)
Yawima.... »>>'•••••
628
Yahabu ^_
Wahaba...^.*j
622
Yawaddu l/a^
Wadd ij
604
Yahbitu %*$>_
Habata iub' ....
585
Yawaddu a^
Wadd V,
604
268-B
v-(Yu-b) Index 1 -The
Yai'asu ^-11
Yaisa "Jju 624
(Yu-) U
vJ(Yu-b)
Yubayi'una ^Li
Ba'a '&•■•■ 70
Yubayi'una CjyuLt
Ba'a ^L 70
Yubattikanna j5uJ
Bataka Sjl, ....'.. 42
Yubaddilu Jju
Badala JjJ 45
Yubash-shiru *JlZ
Bashara...j2u 52
Yub'athuna ^*-i
Ba'atha....Ciju 56
Yubdi jlJ
Badawa ... jju 45
Yubdilufjj-'
Badala Jju 45
Yubdtna jjjlJ
Badawa ... j ju 45
Yubdi'u ^jJ
Bada'a Jju 44
Yubdiyu Ud*
Badawa ...jju 45
Yubduna 5j-i-i
Badawa ... jOj 45
Yubsiru ^-aJ
Basura ^' 53
Yubsiruna5.v-a«i
Basura 'jLaj 53
Yubassaruna djj^a
Qur 'an ic Words c- (Yu-t)
Basura ^Laj 53
Yubtilujk-
Batala .'.!.. JL,' 55
Yubatti'anna j>£kJ
Batu'a jL 54
Yuballiqhuna jjJtL
Balagha ... £E . . . . ' 63
Yublisu^Jj
Balasa .....^-L' 62
Yubliya^L
Bala'.:..... .% 64
Yubayyinu ^jt
Bana jl! 70
Yubayyinunna tflt
Bana jlJ 70
YubTnu tjui
Bana..."*..jL' 70
cJ(Yu-t)
Yutbi'una '&y*~->.
Tabi'a «J 73
Yutajannabu li^t
Janaba ....Li> ..*... 102
Yutakhattaf u <JL*4
Khatifa Ciki 158
Yutraku Sj£
Taraka 'J'J 75
Yutraku I^X
Taraka S'J 75
Yutaqabbal Jl2i
Qabila JJ*... 441
Yutla Jb
Tala ".-iLi 76
Yutimmulii
Tamma ....15 77
269-B
lio (Yu-th)
Index 1 - The Qur'anic Words
e
(Yu-h)
Yutawaffajf^i
Jaba L>
92
Wafa j^j
615
Yujtannibu«L*u»J
Yutawaffawna o^ljii
Wafa ^Jj
Janaba .... Li>
102
615
Yujir^
Yutawakkal Jl^/
Jara jl>
109
Wakala....Ji"j
..620
w ■ » _ ' *
Yujzauna ijj»u
Yutawallu IjJji/
Jazaya ^3>
97
Waliya ,Jj
621
YujallT JL£
Jalla .„. >
100
^4 (Yu-th)
YujTbu 1*5*4
Yuthabbitu cZ£
Jaba i_>l>
108
Thabata ...'c~h
...80
A Ji Ji
Yujiru j**^
Yuthbituc«£
Jara jl>
109
Thabata ... 'c~h
...80
Yuthkhina ^j
j4(Yu-h)
Thakhuna . ^5
...81
Yuhaddu aUJ
Hadda o>
116
Yu'thiruna,^^^
Athara J\
... 10
Yuhaddu na Ojabw
Yuthiqu jJ^
Hadda o>
116
Wathaqa.. j5j'
..601
Yuhafizuna^k»l»J
Hafiza 3ii>
129
ji
(Yu-j)
Yuhajjuna Cij>^t
Yujadilu 3aL*J
Hajja to
113
Jadala Jo>
...94
Yuhasabul*l,l*J
Yujadilu QaUw
Hasiba L— > ...
122
Jadala JS>
...94
Yuhasibu Lu-bJ
Yujahidu tuUJ
Hasiba >_~~>
122
Jahada j^>
..106
Yuhatu 3»L>J
Yujaru jl»J
Hata 2>l>
141
Jara jl>
..109
Yuhawiru jl?1*«
Yujawiruna OajjI*4
Hara jl>
140
Jara' jl>
..109
Yuhbaruna 0jy*»4
»/ "1- •"
Habara ^I>
112
Yujib *_*»«
Jaba i_>L>
..108
Yuhbib mm
»# -i- *
Habba lo
111
Yujba kj*i
270-B
g (Yu-h) Index 1 - The
Yuhibbu 1*»J
Habba ...... Li 111
Yuhibbun ^»h
Habba "*J> 111
Yuhbitu \fu
H abata.... '.-£> 112
Yuhdithu i»JbJ
Hadatha... o'-i> 115
Yuha dhdh iru j"i»J
Hadhira....jii 116
Yuharrifun 'ix^^t
Harafa o> 119
Yuharrimuna '^y^u,
Harama.... ','j> 120
Yuhsinuna txy~*H.
Hasuna .... |>L> 1 24
Yuhsharu ljj^*4
Hashara... ^li " 124
Yuhsharu ^i»J
Hashara... ^2> 124
Yuhsharuna Sjl^>*h
Hashara...^ 124
Yuhfi l J^*
Hafiya:..." 'Jl> 130
Yuhakkimuna 'oyS>»u
Hakama... 1£> 131
Yuhillu 3»4
Halla ....'.... 3* 133
Yuhillu iy»J
Halla '..y> 133
Yuhilluna \°JL^
Halla y> 133
Yuhallauna oJ*i
Haliya ... 'J& " 134
Yuhma^y^J
Qur 'an ic Words gJ (Yu-kh)
Hama 'jr 138
Yuhmaduna [>ju»J
Hamida.... Ju> 135
Yuhmalu^-^i
Hamala....jl> 136
Yuhyi ^
Hayya ^> 144
Yuhituna 3a-*J
Hata iu 141
j«4 (Yu-kh)
Yukhadi'una j^eilsj
Khada'a...^ 149
Yukhalifuna ,i>i)ljg
Khalafa.... Liii 162
Yukhrajuna &ij»4
Kharaja....^> 150
Yukhribuna 'txp^H.
Khariba.... L^i ■•• 149
Yukhrijanna j»j»4
Kharaja....^> 150
Yukhriju ^»J
Kharaja....^> 150
Yukhrijuna Sj*v*h
Kharaja.... £S> 150
Yukhz? ,c^»4
Khaziya ...^> 152
Yukhsuruna 'ojj^M,
Khasira.... ^-> 153
Yukhaffafu Juug
Khaffa Li- 159
Yukhaffifu Ju&
Khaffa Lti 159
Yukhfina cjuag
Khafiya ■■■"^ 159
271-B
Jb(Yu-d) Index 1 -The
Yukhlifa Lilag
Khalafa ...raii 162
YukhlifuliUJ
Khalafa.'. Liii 162
Yukhlaq jJUg
Khalaqa...jJb- 163
Yukhlaquna j^iflc
Khalaqa.-.jJb- 163
Yukhawwifu <Jj^g
Khafa Cili 167
Yakhunu \yj£
Khana *,li 169
Yukhayyalu JliJ
Khala JlX 171
4(Yu-d)
Yudafi'u iilju
Dafa'a £Ja 180
Yudabbiru ^ju
Dabara ^i* 172
Yudhidzu l^a>jJ
Dahadza .. j[p*>j 1 73
Yudkhalu 3*--4
Dakhala ...Jio 174
Yudkhilu3>4
Dahkhala'. ^>i 174
YudrTka ibj-4
Dara ^ji 177
Yudriku ^ju
Daraka iJj'i 177
Yud'a ^jCju
Da'a "U'i 178
Yud'auna^cjJ
Da'a Ui 178
Yudnina cjOju
Dana .". Ijj 182
Qur 'an ic Words y„ (Yu-r)
Yudhinuna o>^*-k
Dahana ....<>» i 183
Jb(Yu-dh)
Yudhabbihu »Jjb
Dhabaha..'ju5*." 187
Yudhabbihuna Cij»»^t
Dhabaha..'p'i *...... 187
Yudhakru ^"Ju
Dhakara... ji 189
Yudhiqu jiJu
Dhaqa ...... jli 194
Yudhhiba L*Ju
Dhahaba..' Lij 192
Yudhhibanna OjaJL
Dhahaba.. Lij\. * 192
Yudhhibna ^Jb
Dhahaba. .Lil 192
i(Yu-r)
Yuradu al^
Rada jIj 226
Yura'una Ojjjx
Ra'a ^Ij 196
Yurb? ^
RabaL.... Lj 200
Yurja'u mjx
Raja'a £>j 202
Yurja'un Ixf* 3 ^.
Raja'a 'gj .". 202
Yurid a^
Rada." jlj 225
Yuridna 5°^
Rada ilj ." 225
Yuridni pa^
Rada slj 225
272-B
2 (Yu-z) Index 1 - The
Yurdu Ijiji
Radiya ^ij 208
Yuradduna -JJiJ^
Radda V, 207
Yursalu^pji
Rasila 3r*J 210
Yursilu J*^ „
Rasila 3~y 210
Yursilu 3»*x
Rasila .'...jly 210
Yurdzi'na Ci*i"ji
Radza'a... j-^, 213
Yurdzuna 'oj^jt
Radziya... '^'". 213
Yurzaquna Ci^jA
Razaqa.... 'j)j 209
Yurau jji
Ra'a J\j 196
Yurhiqu j*ji
Rahiqa .....' j*j 224
Yuriya jjl
Ra'a '.. J\j 196
Yuri Jji
Ra'a Jj 196
Yurida \juji
Rada .ilj 225
Yuridani $\djl
Rada jIj 225
Yuridu ju^
Rada ilj 225
Yu rid una C)j\ji
Rada jIj ...... 226
i(Yu-z)
YuzjT ^
Zaja ^j 229
Qur'anic Words jJ (Yu-s)
Yuzliquna (X»*bi
Zalaqa jJj" 234
Yuzakk? -Jj^
Zaka ...^..^Tj 233
Yuzakkuna Csj^Ji
Zaka Jj .". 233
Yuzawwiju rjji
Zaja J-!}.. 237
o4(Yu-s)
Yus'alu 3^-4
Sa'ala jL 242
Yus'aluna ^4^*h
Sa'ala jL 242
Yus'alunna !>i*-4
Sa'ala jL..." 242
Yusaquna jjlL«
Saqa jL... 279
Yusari'un ^^jLu
Saru'a p^L' 256
Yusabbihna &*~+i,
Sabaha .... •£» 244
Yusabbihuna i>^JL*
Sabaha .... *£L 244
Yusabihu tJL*
Sabaha ....ruL, 244
Yustadz'af una jJul.^l.^
Dza'afa 'Jux^ 331
Yusta'tabuna ^Jjjcj^u
'Ataba yii . . .*. * .... 357
Yusjana £*<-J
Sajana 1 >^1< 249
Yusjananna j^juu,
Sajana ,>*-'*••• 249
Yusjaruna 0j>?— 4
Sajara ^k- 249
273-B
JLJ (Yu-sh) Index 1 - The Qur'anic Words ^ (Yu-s)
Yushitu
Sahata
Yusr^-u
Yasara JL j...
Yusra J j**
Yasara j^t---
Yusirruna ^jJLj,
Sarra jL ...
Yusrifoj-^u
Sarafa o^ ..
.250
.626
.626
255
256
256
Yusrifu lyj— i
Sarafa o^
Yusallimu \jSJ
Salima X, 267
Yusallitu 3aILi
Saluta '1AJ 265
Yuslimu Ij^L-i
Salima ....'/^L 267
Yuslimuna jj^L-i
Salima ^ 267
Yusminu 4*^
Samina ..'. '^> 272
Yusma'u >lLJ
Sami'a ^— 270
Yusammuna oJL^>_
Sama I— 272
Yusqauna jjl—.
Saqa JL 262
Yuskinu j£— /
Sakana....^ 264
Yustahza'u
Haza'a *)*
Yusayyiru ^11^
.590
Sara
L-v
281
YushaqiqujSU*
Shaqqa .... jjji.
J (Yu-sh)
295
Yushrak Sj£±
Sharika.... 'S^ 288
Yushraka 'Sj&
Sharika.... iJ^i 288
Yushrikna {j£jZ±
Sharika.... dJ/f 288
Yushrikuna^^
Sharika.... dJ^i ..
Yush'ir^*^
Sha'ara.... ^*i ...
Yush'iranna5>«^i
Sha'ara... "
Yushaqqaqujl^L
Shaqqa.... jji....
Yushhidu jL^-ii
Shahida... xfi...
Yusabbu 1
Sabb..
Yusib ywJ
Saba..'.... '<->La
Yusbiha «*-*
Sabaha t^?
Yusbihu \Jx~«a±
Sabaha klL?
Yusbihunna "{j***
Sabaha 'jC^> 304
Yushabunajj^ai
Sahiba y^I^ 307
qu jJLat
310
288
291
291
295
299
j4(Yu-s)
304
323
304
304
Yusaddiqu £jl
Sadaqa....jjil^
274-B
jeu (Yu-dz) Index 1 - The
Yusaddiquna oJ'x^u.
Sadaqa....j.L^.' 310
Yusadda'un ^jl<4
Sada'a '£xJ ..". 309
Yusdiru j-i-4
Sadara..'..yJL 309
Yusirru ^^
Sarra ...".." "^ 313
Yusirru na CiJj^t
Sarra ^ 313
Yusraf o>-4
Sarafa o^ 314
Yusraf una Cjyy-4
Sarafa o^ 314
Yus'aquna oJ^H
Sa'iqa '&^? 315
Yusallabu IjXJ
Salaba U~* 318
Yusalli /JL*
Sala ..:.!... Sl* 320
Yusallu IjLai
Sala X* 320
Yusalluna j^La-
Sala U~* 320
Yusliha lkL»i
Salaha .....'^jL 318
YuslihuiLsi
Salaha ^ 318
Yuslihuna jj*Lai
Salaha '^L* ". 318
Yuslabu 1JL4
Salaba.!... Li^. 318
Yusawwiru J^au
Sawwara .. j^ 325
Yusharu *Jt*a±
Qur 'an ic Words ^ (Yu-t)
Sahara ^ 323
Yusibu L«~4
Saba.! v 1 -^ 323
YusibaC^ai
Saba ....'. . oU> 323
j* (Yu-dz)
Yudza'afu Li*-*
Dza'afa .... ;_ajl^ 331
Yudzahiuna a^U*
Dzahiya ... ^^S 334
Yudza'ifu Jul^u
Dza'afa .... li*J? 331
YudzarrajUa^
Dzarra "JL 329
Yudzillu 3^t
Dzalla ....'.. 3-^ 333
Yudzilluna oJ-fu
Dzalla 3-^'" 333
Yudzlil JtfrJ
Dzalla ...!.. 3^> 333
Yudzi'u fcwai
Dza'a ....."^L* 335
Yudzi'u jtf^u
Dza'a '.'X±> 334
k' (Yu-t)
Yuta'u ilLi
la'a ........ ^Lt 345
Yutafu oik
lafa oLU 346
Yuti' «LJ
la'a ^Lt 345
Yut'imu »AL
Ja'ima. ..'... *jJ> 338
275-B
1* (Yu-z) Index 1 - The
Qur'anic Words «j (Yu-')
'Ajiba v^i 358
Yu'jizuna^jjj»»*t
'Ajaza jkc 359
Yu'a dhdh aba oXu
'Adhuba... C/jLe ..." 363
Yu'a dhdh iboJuJ
'Adhuba... 1/jLi 363
Yu'ridzUjji*^
'Aradza ....Jo^ 366
Yu'radzUjjijyu
'Aradza.. j*> 366
Yu ' radzu na dj-^jH
'Aradza.... Jejs... 366
Yu'rafna^iyw
'Arafa o>' 367
Yu'taUjkJ
'Ata ".. Ike 378
Yu'tu |>4
'Ata Lkc 378
Yu'azzim Juu
'Azama ....»ke 378
Yu'aqqib *_*!*/
'Aqaba.-.'.yic' 380
Yu'lamaJU/
'Alama ^Ji 383
Yu'allimu Jm
'Alama Js. 383
1 m
Yu'allimuna^^W"
'Alama JLc 383
Yu'linunajyJUi
'Alana Jlc 385
Yu'ammar jl»u
'Amara jlc' 387
Yu'uduna^jay«/
'Ada itc. 392
276-B
Yut'imuna ''oJ^H.
Ja'ima **£ ." 338
Yut'imuni ,^1*14
Ja'ima **£ 338
Yutfi'u Ijiiki
lafiya ^ii 340
Yutawwafu ci^L
fata oik 346
Yutawwaquna Oj^j^i
Jaqa jlk "...347
Yutiquna j_yLk
laqa ijQ> 347
Yuti'u Lk. J
laa fly
Yuti'una Csj*sK
Ta'a e. Ik
.345
345
^(Yu-z)
Yuzahiru Ij^lk?
Zahara j^fc 353
Yuzahiru na ^j^Ul
Zahara _^fe' 353
Yu'zim Ja*i
'Azama.... -kc 378
Yuzlamuna oJ»&u
Zalama .... life 351
Yuzlamuna LuXta*
Zalama ....life 351
Yuzhiru ^k^
Zahara j^fe 353
ci( Yu -')
Yu'baduna o/juu
'Abada Ju£ .*. 355
Yu ! jibu<_*Mb
fe(Yu-gh) index 1 -
Yu'ldU jJLuu
'Ada '. sU
Yu'idu ju*i
'Ada iU
^(Yu
Yughatha^l*
Ghatha .... olc
Yughathu IjfUj
Ghatha .... olc
Yughathu \j(£
Ghatha ....olc
Yuqhadiru jiLL
Ghadara ..Jjs.
Yughriqu £Ju
Ghariqa... ' pj-
Yughsha j2Ju
Ghashiya.^-ic
Yughsh? ^*l
Ghashiya. ^iLc
Yughfaru Juu*
Ghafara.... Jd.'
Yughlabuna^JU/
Ghalaba... yJic
Yughulla 3*
Ghalla 3^
Yughn? ^jl*/
Ghaniya... 'jX
Yuqhniya ^*/
Ghaniya. ..'jl.
Yughn i ,jjj
Ghaniya... [jl
Yughnu \jJu
Ghaniya...^
YuqhwT igjiu
The Qur'anic Words ^(Yu-f)
Ghawa ^^c 412
Yughayyiru \jJJu
Ghara jU " 413
Yughayyiru JL*±
Ghara jU 413
-9_) Yughayyiruna C)jJsH
Ghara jU ............413
413 Yughizu Ja^iu
Ghaza J?U 413
413
uuJYu-i)
411 Yufattrun ji£
Fatara j& 415
399 Yuftanuna ^4/
Fatana '&& 416
401 Yuftara j^iL ,
Fariya ^'J 425
403 Yum^;
Fatiya' 'j& 417
403 Yufajjiruna 'ox&h
Fajara v ^i 418
405 Yufarriqu Ijj^
Faraqa Jy 423
407 - *
Yufarriquna^^*
Faraqa Jy 423
408 Yufarrituna^>>.
Farata J»y 422
410
Yufraqu Jy^
Faraqa j'J 423
410 YufsidujL-JL
Fasada .... XJ 426
410
Yufsidunajjjui
Fasada ....Ji_i 426
410 YufassiluJ^L
Fasala '£& 428
277-B
Ji ( Yu -q) Index 1 - The Qur'anic Words 4» ( Yu " k )
YufaluJwL Qaradza...»' 451
Fa'ala J*i 431
Yuqsimu
Yuflihu^LL Qasama... 1U 454
Falaha ..... kil 433 Vll _ .- M . ^
Yuflihuna,^**!* Qasara ....'J^ 456
Falaiia C? 433 Yuqalliba ^
-*i\/..~\ Qalaba LiJ 464
Yuqallu JJUL
v .. .- M „> Qalla 'V 465
Yuqataluna a^JcLL
Qatala JJi 442 Yuqtma
„ .... ,„,.> Qama ,\3 471
Yuqatilu J:li *
Qatala JJi 442 Yuqimu \j^l>
Yuqatilu IJtli Qama f^ 471
Qatala jls 442 Yuq?muna,i>«*2/
Yuqatiluna^U/ ama C
Qatala jii 442
YuqbaluJ& ^ (Yu - k)
Qabila JJ 440 Yuka dhdh ibu I^j&
Yuqattilu (A' Ka - aba "^ J ' ' ' ' 481
Qatala jls 442 Yuka dhdh ibu oJ&
Yuqattiluna^L Ka ^ aba " '**' — 481
Qatala J3 442 Yuka dhdh ibuna 'oy'&i
Yuqtalujli: Kadhaba..yir... :..... 481
Qatala J3 442 Yukshafu i_i&w
Yuqtal J^ Kashafa...U^ 487
Qatala Jol 442 YukaffirJ&Z ,
„ . ... u . Kafara 'IS' 489
Yuqtaluna 'oJsju ^
Qatala JiS 442 YukallifuiiKj,
VlinaHrfini ... Kalifa Jtf 494
Yuqaddiru jjuj
Qadara .... j jJ 444 Yukallimu *Kj*
« -ii- x- »t» Kalama.... J^ 495
Yuqdhafuna^jiL r
Qadhafa...o'il." 448 Yukfaru U^£*
„ ..« , «.ji Kafara 'IS' 489
Yuqarnbu Ijjyfc -^
Qariba o>" 449 Yukfaru j& ,
v „.. .'.'•« Kafara ^ 489
Yuqndzu Jeju ^
278-B
Jj (Yu-1) index 1 - The Qur'anic Words Jt ( Yu " n )
Yukrih t^SC
Karaha >J ..
Yukawwiruj^/
Kara Jtf". .
.484
Yumsiku ii
Masaka
534
Yulhiduna djJbJL'"
Lahada .... jl»J
Yulqa £tf
Laqiya ^H
Yulqi^Sl/
Laqiya' ^iJ
Yulaqqa^l^
Laqiya '^1
Yulaqqauna jjlL
Laqiya ^i)
Yulaqu \y%,
Laqiya ^H
Yulqu \yL*
Laqiya ^iJ
499
j£(Yu-l)
Yu massi ku na j£Ls.
Masaka ... 'dLJ 534
Yumakkinanna j£+j*
Makuna ... JL* 539
508 "K
516
516
.516
.516
.516
516
YulqunajjiL ,
Laqiya ^ 516
,4(Yu-m)
Yumaruna fojk
Mara JJ»
Yumatta'una oj*zt
Mata'a *1»
Yumatti'u £&
Mata'a *1»
Yumahhisa^yflgfcJ
Mahasa....^ai«'. ...
Yumdid sJUi
Madda ju
Yumidda 14
Madda ju
.531
524
524
526
.528
.528
Malla
■£■
Yumlil JJL-
Malla ....'.. 3-» ■
Yumanm^L/
Mana 'JJ
Yumna^jL/
Mana ^1/
Yunabb'au^w
Naba'a Li
Yunabbi'ujl^
Naba'a Li
.541
541
543
543
imanniyannaucx
Mana 'JJ
543
imituCwj:
Mata oL.....
545
O-l(Yu-n)
inadT^iUJ
Nada....r...^ib
556
inaduna jjib
Nada ji\j
556
inazi'unna^cjb?
Naza'a fj>'
558
inabba' I*
Naba'a Li
549
549
549
Yunbadhanna,;)JLw
Nabadha .. Jui' 551
Yunbitu
Nabata
.... 550
279-B
■fc (Yu-h)
Index 1 - The Qur'anic Words y. 'ji (Yu-w)
YunajjT .JU^
Naja '.... Lxj' 554
YunjT^^/
Naja.'..
.1*6
.554
Yundharuna OjjJuj
Nadhara... of
557
.557
Nadhara... j
Yundhirujju/
Nadhara... '/ii
Yundhiruna Cijj^-t
Nadhara ... /JS 558
Yunzafun ^34
Nazafa CJp 559
Yunazzala J)^
Nazala '$•} 559
Yunazzalu Jji/
Nazala 3jJ 559
Yunazzil JjL
Nazala 3j5 559
Yunazzila '$y\
Nazala Jj5 559
Yunazzilu Jji/
Nazala J> 559
Yunsiyanna jl— 4
Nasiya J~£ 562
Yunash-sha'u li^
Nasha'a...bi 563
Yunshiruna ~o/jZ£
Nashara...j2i 563
Yunshi'u \gZ£,
Nasha'a...l_ii" 563
Naghadza 'jaj± 570
YunfakhujtAi
Nafakha... njj 571
Yunfau jJLi
Nafa.
■<_**
574
Yunfiqu jii
Nafaqa .....' ji: 573
Yunqadhuna^jiiJ
Naqadha .. jL15 575
Yunqidhuna o/J&i
Naqadha .. 'ili 575
Yunqusu ^aiLt
Naqasa .... l _^ali 575
Yuntbu < r *£
Naba. ..*..... ob 581
Yuhajir j>L^
Hajara ^ki
Yuhayyiu "J^
Ha'a eU .
Yuhda ^'jif/
4(Yu-h)
Hada.
j'-i*
Yuhra'una Ci>*Sfi
Hara'a p v *
Yuhzamu .^j
Hazama...^*
.586
.597
.588
.590
.591
Hana....r...jU
Yunsaruna c>jj^i
Nasara jLoj 565
Yunzaruna {>jja£
Nazara 'Jk> 568
Yunghidzuna *£*$ Yuw - r? ^
Yuhlak <4i+i ,
Halaka.....aii 592
Yuhlikuna Cij^hi
Halaka Jii ..
592
Yuhin ^4
597
j£ij£(Yu-w)
280-B
jj ijj (Yu-w) Index 1 - The
Wara ^jj 607
Yuwati'ujilji
Wati'a Ji/ 612
Yu'biqu jy£
Wabaqar." j^, 599
Yu'ta o£
Ata J\ 8
Yu't?^>:
Ata J\ 8
Yu'tauna^J^
Ata J\ 8
Yu'tTna Og£
Ata *....J\ 8
Yu'tiyanT^JJ^
Ata .J\ 8
Yu'tharujJJ^
Athara " "j>\ 10
Yu'khadhu JU-J4
Akhadha.. jil 13
Yu'akhidhu lji»Ji
Akhadha.. ii I 13
Yu'a khkh aru ££
A khkh ara. _>l 14
Yua khkh iru ^>.j£
A khkh ara. >l... 14
Yu'addu a£
Ada' ^jI 18
Yu'dhain &J&
Adha ^Jl 19
Yu'dhanu ^ijj
Adhina 'jf\ 18
Yu'dhi ji&
Adha ^Jl 19
Yu'dhuna OjaJj
Adha ^il 19
Qur'anic Words y, \y, (Yu-w)
Yu'una i±yz£,
Wa'a Jxj' 614
Yu'fakuj&>'
Afaka ail 24
Yu'fakuna i^J^
Afaka iUI 24
Yu'allifu «jj£
Alifa u&\ 25
Yau'ma'idhin j^>y_
Yauima // 628
Yu'maru^Ji
Amara 'y>\ 30
Yu'iriaruna^jj^
Amara 'J»\ 30
Yu'minu^J^
Amina &>\ 33
Yu'minanna ^J*
Amina <y>1 33
Yu'minuna Cij^ji
Amina ^1 33
Yu'ayyidu ju^
Ayyada.... jJI 38
Yuwajjih a>j/
Wajaha .... i»j 602
Yuwadduna^jAj^
Wadd jj 604
Yuwaswisu j-o-y*
Waswasa . ^'jJj 609
Yuwaffa^j^
Wafa Jj 615
Yuwaff i J»Jl
Wafa ?..... Jj 615
Yuwaff iqu j$j£
Wafiqa jij 614
Yu waf f iyan na jJg,
281-B
Ji -J. (Yu-w) Index 1 - The Qur'anic Words y. 'A (Yu-w)
Wafa ^j 615
Yuwallauna,^^
Waliya J>/. 621
Yuwalli A^
Waliya ....Jj 621
Yuwallu IJjj_
Waliya Jj 621
Yuwalluna ^^j
Waliya Jj.. 621
Yum
Yum
f Ji
Yu'mani
Yum....
628
628
603
603
603
YQtU \yy
Ata J\
YutT^:
Ata* Jrl
Yuha^-ji
Waha J>'j
Yuha^
Waha Jyj
Yuhi^
Waha ^j
Yuhuna Cij>^t
Waha Jyj
Yurathu £>jJl
Waritha....ijj
Yurithu *i»j^
Waritha.... Oj/
Yuza'una Cij^ln
Waza'a....^jj 608
YuSllf ULmj^
Yusuf <JlJ1 628
Yusa J-s^
Wasa J^>j 611
603
606
606
YusTna qw>ji
Wasa J~oi .
YusT^ms*^
Wasa Ju>i .
Yusalu J-^i,
Wasal 3-^j ■
Yu'azu^cji ,
Wa'aza .... 3a*j .
Yu'azuna,x>lacj4
Wa'aza .... Ja£j .
Yu'aduna^jjicji
Wa'ada .... jlcj ..
Yufu lyji
Wafa ^lj ..
Yufuna^ji
Wafa Jt 3 ..
Yufidzuna,^*-^
Wafadza..,_palj .
Yuqa jA.
Waqa .... ^Jj . .
Yuqadu j3J_
.611
.611
610
613
613
613
615
615
.614
618
.617
Waqada... Jilj
Yuqiduna &jJ$ji
Waqada... JlIj 617
Yuqi'a «i,j
Waqa a .... *Jj
Yuqinuna,^^
Yaqina &i/
617
.627
Yulad jJjj
Walada."..J, 620
YulijupJ^
Walafa?.... gJj, 620
Yunus j*1jl
Yunus ^jj 628
Yaiasu ^«lj£
Yaisa ,-JL 624
282-B
INDEX 2
Qur'anic Root- Words*
(*Past Tense, Singular, Masculine)
(Alphabetical Order)
Alif jUI
Alif Lam MTm Jl 5
Abb
Abada Jul 5
.5
.6
.6
.6
.6
.7
.8
10
10
10
10
11
11
12
12
13
14
15
15
15
18
18
Ibrahim - *~*\jj
Abaqa jji
Abila jj
AbabTI— -J-uL
Aba ~-'C
Aba ^
Ata J
Aththa o
Athara J
Athala ^
Athima J
Ajja g.
Ajara j>
Ajila J>
Ahad -l>
Akhadha -- 1>
Akhara }■
Akh r
Adda - - j
Adar
Ada'
Idh-
"f
- i
Idha IS
Adhina 5^
Adha ,jj
Araba oj
Aradza— - ^j
Araka Jj
Arama — lj
Azara jj
Azza 3
Azifa oj
Ishaq j»u*
Asara ^
IsraTI— - Jj^Ij-
Assa ^-
Ussa [yi
Asifa <_L-
Isma'TI - J-yu....'
Asana ^
Asa ^
Asiya ( _ r -
Ashara "^
Asara ^
Asula — J^>
Uffun o
Afaqa ji
Afaka -— ill
Afala Ji
Akala JJ
18
18
19
19
19
20
20
20
21
21
22
22
22
22
22
22
22
23
23
23
23
23
23
24
24
24
24
24
1-C
Index 2 - Qur'anic Root-Words
Alata cJ
Alifa Lai
Al j
Ala V
lla' >%
llyun J
Nan J
Alia V
Ulu \jlj
Ulaika— - ^
lla J
Ilia V
Ilia V]
AlladhT- ^JJ
Alima J
llaha J
Allah JJ
Allahumma
llyas — - u-LJ
Am
Ama — -
Amata-
Amida-
Amara -
'Amsi —
Amala-
Amma -
Amma -
Ummun
Imma C>
Ummatun
-Lo
f.
c
,f
4.0
Imam-- - »L>
'Amma —
Amina
'Amatun —
An
r
iol
25
25
25
26
26
26
26
26
27
27
27
27
27
28
28
28
28
29
29
29
29
30
30
30
31
31
31
31
31
32
32
32
33
33
34
34
Anna -
In
Innama
Ana-—
Anatha
Anisa-
'Anafa <Ju
Anifan lis
Anam >b
-o!
U
-L1
Lri
Ana
Anin
Ahala —
Aba
Ada
Ala
Awala —
Au
Awwahun
Awa
IT
Ayatun
Ayyada —
Ayka
Ama
Ayna
Ayya
Ayyub —
>
-J
■ &lj
■ tSJ
.— Jj
- JU
— Is
Ba
Ba o
t
Ba'ara jL
Ba isa — ij***^
Batara — 'Jl>
Babil jlC
Bataka — Jjo
Battala— - Jij
34
35
35
35
35
35
36
36
36
36
36
36
37
37
.37
37
37
37
38
38
38
38
39
39
39
39
40
40
41
41
41
41
42
42
2-C
Index 2 - Qur'anic Root-Words
Baththa — -- Co 42
Bajasa — ^Jkj 42
Bahatha -- c^J 42
Bahara — - J>u 42
Bakhasa - '^Jxu 43
Bakha'a -- *^J 43
Bakhila — j^J 43
Bada'a Tju 44
Badara Jx> 44
Bada'a — - pju 44
Badala Jju 45
Badana — - ^ ju 45
Badona — - jju' 45
Bada'a Iju 45
Badawa — - j'-u 45
Badaya — ^ju 46
Badhara — - j'Ju' 46
Bara'a <^j 46
Bari'a 'jjf 46
Barija rj> 47
Baraha — - rj 47
Barada — i'J 47
Baruda — 'i'J 47
Barra \J 47
Baraza }y_ 48
Barzakh - j-j^j 48
Barisa — ^^ 49
Bariqa — 'jj 49
Baraqa — - 'j'J 49
Baraka— - 'S'J 49
Barama »'J 50
Bariha s^ 50
Bazagha -- VJ 50
Basara — jJJ 50
Bassa Jj 51
Basata— jaU 51
Basaqa— -jiJ 51
Basala — J1J 51
Basama -- 12J 52
Bashara — ^ 52
Basura ^^ 53
Basira ^ 53
Basala — J^a/ 54
Badza'a — *^sj' 54
Batu'a jL 54
Batara 'J** 54
Batasha - 'Jlu 55
Batala JJaJ 55
Batana Jsj 55
Ba'atha — - cJJ 56
Ba'thara — 'Jju 56
Ba'uda Jju 57
Ba'ida juJ 57
Ba'ira yu 57
Ba'adza -- 'Joju 57
Ba'ala Jju 57
Baqhata -- cJu 58
Baghadza Joju 58
Baghidza - 'jaju 58
Baghodza Joju 58
Baghala -- '£u 58
Bagha |yu 58
Baqara Ju 59
Baqi'a *JL 60
Baqla JJL 60
Baqiya [£ 60
Baqaya — - "JL 60
Bakara— - "£> 60
Bakkah -- 2$C 61
Bakima — - 'S^ 61
Bakuma — &J 61
Baka JZ 61
3-C
Index 2 - Qur'Anic Root-Words
Bal £ 62
Balada j£ 62
Balida jJJ 62
Balasa— - ^Ji 62
Ablasa— ^Jul 62
Bali'a *L' 63
Balagha -— i-L' 63
Bala' & 64
Bala ^L 65
Ibnun £j| 65
Banna ^ 65
Bana ^ 66
Bahata c^J 66
Bahita c*£ 66
Bahaja ^ 66
Bahija *+> 66
Bahala J^J 67
BahTmatuni*^ 67
Ba'a *l' 67
Bawa'a 7J> 67
Baba ^i 68
Bara jL 68
Balun 3C 68
Bata bL 68
Bada jL 69
Badza j?i 69
Ba'a ^L 70
Bana jlJ 70
Tao
Ta o 71
Tabut -—c>jj\j 72
Tabba C-J 72
Tabara ^IS 72
Tabira "jJ 72
Tabi'a *2 73
Tajara ^*5 74
Taht --
Tariba
■w
Tarifa — ■ o^j
74
74
74
Taraka u)J 75
Tasa'a *~J 75
Ta'isa — ^-ju 76
Tafatha — - ci: 76
Taqana — 'J& 76
Tilka tdls 76
Talla JJ 76
Tala ^b 76
Tamma 15 77
Tannur — j^i 77
Taba L»IS 77
Tara jlS 78
Taurat — - oIj^j 79
Tin ^ 80
Taha »b 80
Thad>
Thabata — c2 80
Thabira ^2 81
Thabata — 3*2 81
Thabaya — «_^ 81
Thajja «3 81
Thakhuna-^^j 81
Tharaba — ^jJ 82
Tharia [$J 82
Tha'aba — LJd 82
Thaqaba - yi5 82
Thaqifa — 'JUj 82
Thaqofa — Uu5 82
Thaqula — Ji5 83
Thalatha - ci5 83
Thalia y 84
Thamara - "JJ> 84
4-C
Index 2 - Qur'anic Root-Words
15 84 Jarafa — - o^>
Thamma-
Thamud -- j^J 84
Thamana - ^15 86
Thana ^ 87
Thaba— - 013 88
Thara jb 88
Thawa — jy 89
Thayyab — <Jh 89
JTm r
Ja'ra jt» 89
Jabba L> 89
Jibt c~> 90
Jabara — ^> 90
JibrTI J^> 90
Jabala ----- ji> 91
Jabaha — - <u> 92
Jaba L> 92
Jaththa — - c^> 92
96
Jarama-
Jathama- *i> 92
Jatha Li> 92
Jahada — jl*> 93
Jahama — l*i> 93
Jadatha --d>Jt> 93
Jadda o> 93
Jadara — j jl> 93
Jadala — Jo> 94
Ja dhdh a-— i> 94
Jadha'a— -t-Jb» 94
Jadha i> 95
Jaraha — rj> 95
Jarada — j^> 95
Jarra j> 95
Jaraza — 'j'J> 95
Jara'a — VJ> 96
S*
96
Jara ',jj> 96
Jaza'a t'j> 97
Jazi'a iy> 97
Jazaya ^'y> 97
Jasida jL> 98
Jassa — *,*> 98
Jasuma
98
Ja'ala — Jl*> 98
Jafa'a !l> 99
Jafana — - '^jl> 99
Jafa L*> 99
Jalaba Ui 99
Jalada Ji> 100
Jalasa — [jJ* 100
Jalla 3^ 100
Jala %■ 101
Jamaha
101
7tA> . . .
Jamada— - _u> 101
Jamoda— -jl*> 101
Jama'a — £*> 101
Jamala— - jl> 102
Jamma li> 102
Janaba— - yi> 102
Janaha— - tsI> 103
Jannada— jll> 104
Janafa — - cii> 104
Janna ^> 104
Jana LS ^> 105
Jahada — jl$> 105
Jahara ^> 107
Jahaza 'y$> 1 07
Jahila [^ 107
Jahama — - »^> 1 07
Jahima— - <u> 107
5-C
Index 2 - Qur'anic Root-Words
Jaba
-ol> ....
... 108
Harija
(.j>
Jada
- il> ....
... 108
Harada—
... J;>
Jara
-> ••■■
... 109
Harra —
— -j>
Jaza
-> ••••
... 109
Harasa —
■ 'o"j>
Jasa
- j^L> —
... 109
Harasa —
■ U*J>
Ja'a
-^ ....
... 109
Harisa
■ o*j>
Jafa
- ol> . . . .
... 110
Haradza ■
-j<v
Ja'a
~-.l> ....
... 110
Haridza -
■ 'Joy
Jala
-Jl> ....
... 110
Harafa —
■ ^j>
Jaww —
- j> ....
... 110
Haraqa—
- Oj>
Jaba
-ol> ....
... 110
Haruka —
-fc
Jada
- al> ....
110
Harama -
Hara
Ha c
Hazaba -
Hazana -
- by>
Habba —
— <^*> . . . .
... 111
Hasiba —
■ ^wJ-
Habara --
- jt> ■■■■
... 112
Hasada -
- JL-»>
Habasa --
L r**> . . . .
... 112
Hasira-—
- j^
Habita —
- 3*i ....
... 112
Hassa
LT>
Habata—
- J^ ....
... 112
Hasama -
"rf
Habaka-
-dU> ....
... 112
Hasuna -
j-**>
Habala —
- fc ....
... 112
Hasana -
o— °~
Hatama-
- *i> ....
... 113
Has hara -
- j^>
Hatta - -
- J* •■••
... 113
Hasaba -
■ »a>
Haththa-
— c*> . . . .
... 113
Hassa
- L^
Hajaba —
<_»9l» . . . .
... 113
Hasada -
- Jwa>
Hajja —
-£> ■•■■
... 113
Hasira
■ 'j^>
Hajara —
- j*J> ....
... 114
Hasara —
j^s-
Hajaza —
- y>y> ....
... 115
Hasala —
■ ,_p2>
Hadiba —
oJb-
... 115
Hasana -
■ j^2>
Hadatha -
OJb-
... 115
Hasuna -
Hadutha -
OJb-
... 115
Hasa —
CT^
Hadda —
— Jb-
... 116
Hadzara ■
"r^
Hadaqa-
JJ\> . . . .
... 116
Hadzdza ■
- J*>
Hadhira-
-j0> ....
... 116
Hataba —
■ wJa>
Haraba --
-o^> ....
... 117
Hatta
- V*
Haratha -
- o> ....
117
Hatama -
-^
117
117
118
118
118
118
118
118
119
119
119
120
121
121
121
122
123
123
123
124
124
124
124
125
125
125
125
125
126
126
126
127
127
128
128
128
128
6-C
Index 2 - Qur'anic Root-Words
Hazara — - >> 1 28
Hazza Jai 1 29
Hafada— - jtii 129
Hafara ----- 'J^ 1 29
Hafiza- - 3ii> 129
... 129
130
... 130
... 130
... 131
... 131
... 132
... 132
... 133
... 133
... 134
... 134
Haffa ci>
Hafiya — '^Ji>
Haqiba —
Haqafa —
Haqqa— -
Hakama -
Halafa— -
Halaqa —
Hallaqa -
Halla
Halama -
Haliya — -
Hama' ~l? 134
J*'
Hamida
Hamara
Hamala
Hamma
Hama -
— JU>
'""r
Hanitha — c*.
Hanjara -
Hanadha
Hanafa —
Hanaka -
Hanna— -
Haba — -
Hata
Haja
Hadha— -
Hara
- il>
135
136
136
138
138
138
138
139
139
139
140
140
140
140
140
140
Hasha— -^il> 141
Hata
Hala
141
142
Hawiya— - <jj>
Haithu— ~&J>
Hada jl>
Hara jl>
Hayira ^J-
Haza ) la-
in asa ^l>
Hadzata c^>\>
Hafa ol>
Haqa ^L>
Hana 5^-
Hayya >
Kha^
Khaba'a -
Khabata -
Khabutha
Khabara -
Khabaza ■
Khabata -
Khabala -
Khaba
Khatara —
Khatama ■
Khadda -
Khada'a -
Akhdan -
Khadhala
Khariba —
Kharaba -
Kharaja —
Khardala ■
Kharra
Kharasa -
Khartama
- j>
jiJb-1
1
142
143
143
143
143
143
143
143
144
144
144
144
146
146
146
146
147
147
147
147
147
148
148
149
149
149
149
149
150
151
151
151
152
7-C
Index 2 - Qur'anic Root-Words
L. w»
Kharaqa -
Khazana
Khaziya-
Khasa'a -
Khasira --
Khasafa -
Khashabay~l>
Khasha'a- *-i>
Khashiya cs -i>
Khassa — [^a>
Khasafa Li~a>
Khasama ilo>
Khadzada -£a> 1 56
Khadzira ^a> 1 56
Khadza'a ^a> 1 57
Khati'a — <Ja> 157
Khataba-vJ^ 157
Khatta -li 158
Khatjfa — CiL> 1 58
Khata lU 158
Khafata — cJ& 1 58
Khafadza ^j^la- 1 59
Khaffa —
Khafiya -
Khalada
Khalasa
Khalata -
Khala'a -
Khalafa -
Ljt>
- ^>
- "jj£
■ ,>*&
- <Ju>
Khalaqa — jJb- 163
Khalla
Khala— -
Khamida -
Khamada
Khamira-
Khamara-
Khamasa
J~A>
152 Khamasa ^^ 166
152 Khamita -- 2aJ- 166
152 Khaniza -— y& 166
153 Khanasa - l _ r i> 1 66
153 Khanaqa -- j£ 167
154 Khara jl> 167
154 Khadza- >U- 167
154 Khafa ----- Dl> 167
155 Khala JU- 168
155 Khana ♦,£ 169
1 56 Khawa — - ^> 1 69
156 Khaba— -- yl» 170
Khara jl> 170
Khara ljl> 170
Khata — - J»Li 171
Khala JLi 171
Khama ll» 171
Dal :
Da'aba— ol'j 171
Dabba — - Li 1 72
159 Dabara —~y'i 172
159 Dathara -—'}'* 173
1 60 Dahara — - > j 1 73
1 61 Dahadza 'ja>'i 1 73
161 Daha l>' 3 174
161 Dakhara— >'a 174
162 Dakhira— ->/ 174
Dakhala — ;j»j 174
1 64 Dakhana - '£'* 1 75
1 65 Dara'a ----- ij'j 1 75
1 65 Daraja £jj 1 75
165 Darra j'j 176
1 65 Darasa — ^/,'j 1 76
165 Daraka — tf/s 177
166 Darhama- j^>ji 177
8-C
Index 2 - Qur'anic Root-Words
Dara
"tfj* ■■■
.... 177
Dhali
Dasara —
~'J*'i ...
.... 178
Dassa —
^i ...
.... 178
Dha
— IS ....
. . . 1 86
Da"a
- & a . . .
.... 178
Dha'ba— -
oli ....
. . . 1 86
Da'a
~fc ...
.... 178
Dha'ama -
— o: ....
. . . 1 86
Dafi'a -----
(J: . . .
.... 179
Dhabba —
. . . 1 87
Dafu'a
-% ...
.... 179
Dhabaha -
-'jJS ....
. . . 1 87
Dafa'a
Dafaqa —
-j»i ...
180
.... 180
Dhakhara
Dhara'a —
- j-i ....
-IjS ....
187
. . . 1 87
Dakara —
-T: ...
.... 180
Dharra
--Ji ....
. . . 1 88
Dakka— -
--STa ...
.... 180
Dhara'a—
yji ....
. . . 1 88
Dalaka
aii ...
.... 180
Dhara' —
-Yo....
. . . 1 88
Dalla -----
-3: ...
.... 180
Dharaya -
■-tfji ....
. . . 1 88
Dala
-Vi ...
.... 181
Dha'na— -
-^i ....
. . . 1 89
Damdama
»JLO . . .
.... 181
Dhaqana -
■ 'c& ••••
. . . 1 89
Damara -
- jAS ...
.... 181
Dhakara-
~'/l ....
. . . 1 89
Dami'a—-
Dama'a —
Damagha -
£j ...
- p-oi ...
181
181
.... 181
Dhaka —
Dhalla— -
Dhamma -
-ITS ....
-D3 ....
- }l ....
190
191
... 191
Damiya —
-^3 ...
.... 182
Dhanaba -
- t_Ji
. . . 1 92
Danara— -
-yi ...
.... 182
Dhahaba -
■ t—Aj . . . .
. . . 1 92
Dana
- bi ...
.... 182
Dhahala --
Ji'i ....
. . . 1 93
Dahara— -
- ^*i ...
.... 182
Dhu
■—ji ....
. . . 1 93
Dahaqa —
-JAi ...
.... 182
Dhada
-ilj ....
... 1 94
Dahama -
-^i ...
.... 183
Dhaqa
-Jli ....
... 1 94
Dahima —
Dahana —
-^ ...
C^i ...
183
.... 183
Dhanika --
Dha'a
-£ls ....
194
. . . 1 95
Dahina— -
-#i ...
.... 183
Daha
^fti ...
.... 183
Raj
Da'ud
jjjli ...
.... 183
Dara
-,1. ...
.... 184
Ra'asa —
jjj —
. . . 1 95
Dala
-Jb ...
.... 184
Ra'afa — -
-Olj ....
. . . 1 95
Dama —
- r b ...
.... 184
Ra'a
rflj ....
. . . 1 96
Dana
-•1: ...
.... 185
Rabba
- Oj ....
. . . 1 97
Duna
jji • • •
.... 185
Rabiha— -
- £JJ . . . .
. . . 1 99
Dana
--jG ...
.... 185
Rabasa —
LT*i J • ■ • •
. . . 1 99
Rabata— -
^ .-..
199
9-C
Index 2 - Qur'anic Root-Words
Raba'a —
rh ■■■
. ... 200
Rassa
- o*J ■•■
.... 212
Raba -----
Rata'a —
Rataqa—
200
200
....201
Radza'a -
Radzi'a -
Radziya -
^j ...
212
212
.... 213
Ratila
-'& ...
.... 201
Rataba-
<^JOj . . .
.... 214
Ratala— -
- '& ■■■
.... 201
Ra'aba —
****£■ j . . .
.... 214
Rajja
" & ■■■
. . . . 202
Ra'ada —
-XL j ...
.... 214
Rajaza —
— j>J ■■■
. . . . 202
Ra'a
- ^J ■■■
.... 214
Rajisa— -
lT^J ■ ■ ■
. ... 202
Raghiba -
" ^*£-j . . .
.... 215
Raja'a —
- £>J •••
. ... 202
Raghida -
-Mj ...
.... 216
Rajafa— -
Ljt>J . . .
. ... 203
Raqhuda
-xb j ...
.... 216
Rajila
-3>> •••
. ... 203
Raghima
- r*j • • ■
.... 216
Rajala —
-fa ...
. ... 203
Raghama
"t^y •••
.... 216
Rajama-
~ f.J ■■■
. . . . 204
Raghuma
-f-j • ••
.... 216
Raja'
-W, ...
. . . . 204
Rafata —
-CJj ...
.... 216
Rahuba-
- y>j . . .
. ... 205
Rafatha-
-Cij ...
.... 216
Rahiba —
- yO-j . . .
. ... 205
Rafitha —
- C^j ...
.... 216
RahTq
J^J • • ■
. ... 205
Rafada—
- Jlj ...
.... 216
Rahala —
-a*, ...
. ... 205
Raffa
-- Oj ...
.... 216
Rahima-
Rakhiya -
-f>j ...
205
. ... 207
Rafa'a— -
Rafaqa—
- J»J • • ■
217
.... 218
Rada'a —
-T/, ...
. . . . 207
Raqaba-
- V^J • • ■
.... 218
Radda —
— - ij ...
. ... 207
Raqada-
- jSj ...
.... 219
Radifa— -
-OJj ...
. ... 208
Raqqa —
— OJ ■■■
.... 219
Radafa—
Oij ...
. ... 208
Raqama-
-- ?*j ■ ■ ■
.... 219
Radama-
~- r aj ...
. ... 208
Raqiya —
- J.J ■■■
.... 219
Radiya
-jaj ...
. ... 208
Rakiba —
-CJTj ...
. ... 220
Radhula -
-nr, ...
. ... 209
Rakada -
- oT, ...
. ... 220
Radhila --
--J& •••
. ... 209
Rakaza -
-jT, . . .
. . . . 220
Razaqa-
-- jjj . . .
. ... 209
Rakasa -
o~->j ■ ■ ■
.... 221
Rasakha
jt«j . . .
. ... 209
Rakadza
'J^J ■■■
.... 221
Rassa —
" LfJ ' ' ■
.... 210
Raka'a —
-fiT, ...
.... 221
Rasila— -
J~y •••
.... 210
Rakama-
- ,v, . . .
.... 221
Rasa
.... 211
Rakina —
. . . . 222
Rashada
■ JLwi j . . .
.... 211
Rakana -
- -r, ...
. . . . 222
Rashida -
Rasada -
■ JLwi j . . .
- JL^?j . . .
211
.... 212
Ramaha-
- £*J ...
222
10-C
Index 2 - Qur'anic Root-Words
Ramada — jtij 222
Ramaza— ->j 222
Ramidza 'ja^'j 222
Ramma — -
w
-co
Raha —
Rada jIj
Radza — - 'ja\^
Ra'a s- lj
Ragha i- lj
Rum »jj
Raba blj
Rasha — - ^ilj
Ra'a Jtj
Rana
ob
Zaj
223
Rumman-jLoj 223
Rama ^ 223
Rahiba— L^, 223
Rahata-— -Laj 223
Rahiqa j^j 224
Rahana— -^j 224
Raha l&j 224
225
225
226
227
227
227
227
228
228
228
Zabada — - jbj 228
Zabara Jj 228
Zabana ^j 229
Zujajatun S>Uj 229
Zajara >j 229
Zaja J>j 229
Zahha r'j 230
Zahafa — ci>j 230
Zakhrafa o>j 230
... 230
... 230
... 231
... 231
Zarabiyya [^JJ}
Zara'a — - i- J}
Zariqa — jjj
Zara ^jj
Za'ama — lij 231
Zafara 'J'j 231
Zaffa oj 232
Zaqama — llj 232
Zaqqama - Jj 232
Zakariyya L/j 232
Zaka Jj 233
Zalzala — - J Jj 233
Zalafa ----- UJj 234
Zalaqa jJj 234
Zalla Jj 234
Zalama — - Jj 234
Zumara — - y>'j 235
Zamala — - 3-oj 235
Zamhara J^>} 236
Zanjabil -J^j 236
ZanTm — ^Sj 236
Zana 'J>'j 236
Zahada — - oij 236
Zahida — - ju>; 236
Zahara >j 237
Zahaqa — jij 237
Zaja rlj 23 7
Zada ilj 237
Zara jlj 238
Zala Jlj 238
Zata oh 238
Zada -
Zagha
Zala —
Zana-
blj
*0
STn
Sa'ala jL
Sa'ima— -
Saba'
u -
238
240
240
241
242
243
243
11-C
Index 2 - Qur'anic Root-Words
Sabba-
Sabbaba ul
Sabata — - c^L>
Sabaha — - rul*
Sabita— - -k~/
Sabota — - Jali»'
Saba'a
Sabagha -- pll*
Sabaqa— - jl-
SabTI jL~-
Sittatun -
Sittun— -
Satara -
Sajada— ikl/
Sajara — ^1*
Sajala — - J*^
Sajana— j^*-
Saja <>*-^
Sahaba --
Sahata —
Sahara-—
Suhura— -
Sahira— - j>L
Sahiqa — - J*-*'
Sahala — J^L
Sakhira -
Sakhara -
Sakhita - iaJw
Sadda ju
Sadida— - iJu*
Sadira— - jju-
Sadasa - ^ ju*
Sada ^jl-
Saraba— -o^l*
Sarbala - Ju^L,
Sarija ^-'
Saraha — r^L
243
244
244
244
245
245
245
246
246
247
247
247
248
248
249
249
249
250
250
250
250
250
250
251
252
252
252
253
253
253
253
254
254
254
254
254
255
Sarada s^ 255
Sardaqa - jV^ 255
j^
Sarra —
Saru'a — fJJ
Sarafa —<S^>
Saraqa— - j'^L,
Sarmad- x»j^
Sara JJL,
Sataha— tJ^
Satara — - Ja~,
Staa Lk-
Sa'ada — juL-
Sa'ara ^L
Sa'a i yu*
Saghaba yJu*
Safaha — «Hu
Safara — JL
Safa'a t-^->
Safaka — - J£»L
Safala — Jil*
Safana— - jjL
Safina — ,»JL,
Safiha -
Safoha
Saqara
Saqata
Saqafa
Saquma -- jL
Saqa — JlLt
Sakaba - <~&L»
oakata — c*S^*
Sakara— - j*^
Sakana —J*-*
Salaba — - ^Lm
Salaha — tJl*
Salakha— jJL
255
256
256
257
257
257
258
258
258
258
259
259
259
259
260
260
260
260
261
261
261
261
261
261
262
262
262
263
263
263
264
265
265
265
12-C
Index 2 - Qur'anic Root-Words
Salsabil J~Jl-265
Saqa
jL~j
.. 279
Salsala-
.. 265
Sawwal —
" J^"
.. 279
Saluta— -
- laU
.. 265
Sama —
a Lfc4
.. 279
Salafa
■- LJJJL*!
.. 266
Sawiya—
.. 280
Salaqa —
JP-*
.. 266
Saba -----
oL
.. 281
Salaka —
■ an
.. 266
Sana
■-rL
.. 281
Salla— -
-IP
.. 267
Sara
\ L— 1
.. 281
Salima —
- *A**i
.. 267
Sala
- JL-
.. 282
Sala
- iL
.. 269
Saina'a -
t- LL*-** 1
.. 282
Samada-
.. 269
Samara-
r*— * '
.. 270
ShTn gi
Sami'a —
Samaka ■
■"" *-Q— J
— iiJ-o-^
270
.. 271
Sha'ama
a LmJ
"" jU
*Lwj
.. 282
Samma-
Samina-
"\ r
272
.. 272
Sha'ana -
Shabaha
283
.. 283
Sama
Lq»mj
.. 272
Shabbahs
1 Ju*i
.. 283
Sanbala
i>^
.. 273
Shatta— -
WW .'
.. 283
Sanada -
JJLm.'
.. 273
Shata ----•
Lwm.'
.. 283
Sanima-
- ^
.. 274
Shajara —
" r^"— *
.. 284
Sanna— ■
■"■" i>"
.. 274
Shahha -
?Ww^
.. 284
Saniha —
Sana —
ILv
L^-— .'
274
.. 274
Shahama
Shahana
284
.. 284
Sahira— ■
A^
.. 275
Shakhasa^^aki
.. 284
Sahula —
■ L&-
.. 275
Shadda-
— Jii
.. 285
Sahama-
.. 275
Shariba-
o •**»
.. 285
Sahoma-
.. 275
Sharaha -
- c^
.. 286
Sana
— Lf-
.. 275
Sharada-
--V s
.. 286
Sa'a
>L
.. 275
Shirdhimatun JLo_^A..
. 286
Sana — -
- rLu
- iLx
.. 276
Sharra
./"
.. 287
Sada
.. 276
Sharata-
J? j-i
.. 287
Sara
* L*4
.. 277
Shara'a-
■ 3j^
.. 287
Sata
-1L
.. 277
Sharaqa-
.. 287
Sa'a
Suwa'un -
"i u
■ p i***
278
.. 278
Sharika-
Shara —
dJ^2
^s*
288
.. 289
Sagha—-
- i- L-
.. 278
Shata'a -
- Iki
.. 290
Safa
■ CiLu
.. 278
Shatara —
— u~,
.. 290
13-C
Index 2 - Qur'anic Root-Words
Shatta —
\sZi
. ... 290
Sha'a— -
— t Li . . . .
. . 302
Shatana -
- JLaZi ...
. . . . 290
Shaba —
- i_>Li
. . . 302
Sha'aba -
C*ULul . . .
.... 291
Shakha -
— rLi . . . .
-- iLi
. . 302
Sha'ara --
- 'jtiL ...
.... 291
Shada —
. . . 303
Sha'ala --
- Jili . ..
. ... 292
Sha'a—-
- p Li . . . .
. . 303
Shaghafa
v_JA.,'.' . . .
. ... 293
Shaghala
- Ji2j ...
. ... 293
Sad ^
Shafa'a --
— %JlZi
. ... 293
Shafiqa --
- ^A^j . . .
. ... 294
Saba'a-
— L-^j . . . .
. . 303
Shafaha -
. ... 295
Sabb
^~& . . . .
. . 304
Shafa
— LLi
. ... 295
Sabaha -
7tw^» . . . .
. . 304
Shafa
- ( _fJLZ . . .
. ... 295
Sabara -
" sr*
. . 305
Shaqqa --
— ,JJi . . .
. ... 295
Saba'a —
— *_w^J
. . 306
Shaqiya-
<J&» ■ ■ ■
. ... 296
Sabagha
— Lw^j . . . .
. . 306
Shakara -
J^— ° ' ' ■
. ... 296
Saba
. . 307
Shakisa-
. . . . 297
Sahiba -
U^>U^7 . . . .
. . 307
Shakka --
- iii2 . . .
. ... 297
Sahafa -
-i-&>~£> . . . .
. . 308
Shakala-
^ ...
. ... 297
Sakhkha
■i -
— 7S~0
. . 308
Shaka— -
- LCi ...
. ... 297
Sakhara
— J>t~0 . . . .
. . 308
Shamita -
" C^M> .' . . .
. ... 298
Sadda— ■
- .u?
. . 308
Shamakha Ttio-i ...
. ... 298
Sadara —
- jJL^J . . . .
. . 309
Shamaza
jA**t ■ ■ ■
. ... 298
Sada'a —
-t- JLi?
. . 309
Shamasa
. ... 298
Sadafa —
- L-9JL^> . . . .
... 310
Shamala
J*«-i . . .
. ... 298
Sadaqa -
-- j jLa
... 310
Shamila -
- J*A-^ . . .
. ... 298
Sada
- *£±*0
... 312
Shana'a -
LL^j . . .
. ... 298
Saraha-
" £>
... 312
Shani'a --
- ^jLS ...
. ... 298
Sarakha
" c^
... 312
Shahaba
V*£"' ■ ■ ■
. ... 299
Sarra —
""jr*
... 313
Shahida -
'xfi ...
. ... 299
Sarsara
j-^j-o
... 313
Shahara-
-A^ ■■■
. ... 300
Sirat
- J? \j~& . . . .
... 313
Shahaqa
' i34^ ■■■
. ... 300
Sara'a —
" \j*>
... 314
Shaha— -
- L$2 ...
. ... 300
Sarafa—
- Oj-i? . . . .
... 314
Shaba-—
cjLi
....301
Sarama -
~fjf
... 314
Shara
\ LJu . . .
....301
Saida —
- Xx-0 . . . .
... 315
Shaza— -
-SLA ...
....301
Sa'ira —
" J*-*
... 315
Shaka— -
- ^Li ...
....301
Sa'iqa
-- ^9^3
... 315
Shawa —
ijj^ ■ ■ ■
302
Saghura
315
14-C
Index 2 - Qur'anic Root-Words
Saghira --
Sagha
Saghiya -
Safaha —
Safada —
Safara —
Saf safari 1
a si a ^
Saffa
- LjL^J
Safana —
Safa
Sakka
Salaba —
wJ~-^>
Saliba
C-»l~^
Salaha —
Saluha —
Salada —
Salla
Sala
- 3-
- %*
Sala
Samata-
iff
Samada-
Xo~0
Sama'a --
Samma-
Sana'a —
Sanima --
Sanama -
Sanwun -
Sahara —
Saba — --
l_>Li?
Sata
oL?
Sara
- jL^j
Sawwara
Sa'a
Safa
LiL^j
Sama — -
Saha — --
Sada — --
315
316
316
316
316
317
317
317
317
317
318
318
318
318
318
319
320
320
320
321
321
322
322
322
323
323
323
323
323
324
324
325
325
325
325
326
326
Sara-
Sasa
Safa-
*>
L,
^L? ...
- JLo ...
Dzad ja
Dza'ana -
Dzabaha
Dzaja'a --
Dzahika
Dzahiya -
Dzadda --
Dzaraba
Dzarra —
Dzara'a --
Dza'ufa --
Dza'afa -
Dzaghath
Dzaghina
Dzafda'a
Dzalla— -
Dzamara
Dzamma
Dzanaka
Dzanna--
Dzahiya -
Dza'a
Dzara
Dzaza— -
Dza'a
Dzafa
Dzaqa —
- ^
a cJu
v.
- jLi?
t- Li?
Ta J»
Tab'a kl3»
Tabaqa— jli
326
326
326
327
327
327
327
328
328
328
329
330
331
331
332
332
332
333
334
334
334
334
334
334
335
335
335
335
335
336
337
15-C
Index 2 - Qur'anic Root-Words
Taha l+t 337
Taraha — - Ypo 337
Tariha — - ^> 337
Tarada — (^> 337
Tarafa — o^ 337
Taraqa — - 'j'Jb 338
Tariya — - j2> 338
Taruwa— - "jjb 338
Ja'ima— - »*3* 338
la'ana — &0* 339
Tagha — - ^3? 339
Jafiya— -- <*ii»' 340
Tara-
Tana
■>
^
Jaffa Ii3» 340
Jafiqa — - jii 340
Tafula — - Jil»' 340
Jalaba— - LX±> 340
Talaha— - kU» 340
Tala'a— -- «JLt' 341
Talaqa— - jLk' 341
Talla y^ 342
Tamatha 'J^J?' 342
Tamitha- &A>' 342
Tamasa- ^-H»' 342
Tami'a — - *«J»' 343
Tamma — - 12? 343
Tamana - ^A>. 343
Taha !0» 343
Tahura — ^i»' 344
Tahara — - 'j^ 344
Tada aU» 345
Tara jli> 345
Ta'a ^LU 345
lafa ----- oLt 346
Taqa ----- 'jl±> 347
Tala JLl» 347
Tawa — jjb 348
Taba — - oLk 348
Za J»
Za'ana — - 1 >*1?
Zafara — ^11?
Zalla >
Zalama — J3?
Zalima
Zami'a
Zanna ^J?
Zahara — ^&
'Ain
'Aba'a L*
'Abitha — c~c
'Abada — - jilc
'Abara 'Jut
'Abasa —
t
349
349
350
350
350
351
352
352
352
353
354
354
355
356
356
'Abqariyun ^sJLs. 356
'Ataba
'Atuda
'Ataqa j£c
'Ataya — - 'jls.
'Atawa — - "jsl
'Athara— - ^lc
'Atha Lie
'Ajiba — - y^i
'Ajaza — '}*!
'Ajiza 'y*l
'Ajufa
'Ajifa -
'Ajila — ■ - J^i
'Ajama — **^c
<jun£.
357
357
357
358
358
358
358
358
359
359
360
360
360
361
16-C
Index 2 - Qur'anic Root-Words
Adda Jlc 361
Adasa -- ^.lc 361
Adala J.lc 362
Adana — - o'jlc 362
Ada I Jlc 362
Adhuba- oJlc 363
Adhara — -jlc 364
Aruba — - ^J& 364
Araja ^Jt 365
Arija r/ 365
Arjana — ^J. 365
Arra > 366
Arasha -- Jty 366
Aradza -- jay. 366
Aridza -- Jay. 366
Arafa o>' 367
Arama-— ,y 369
Ara \y 369
Ariya Jy 369
Azaba — ^Jy.' 370
Azar yy 370
Azza y. 371
Azala Jy 371
Azama — ,y 372
Aza ^y 372
Asura JJz 372
Assa ^1' 373
Asala — - J-~c' 373
Asa ^Li 373
Ashara -- yls. 373
Asha Lie 374
Ashiya— Jlc 374
Asaba -- ^La& 374
Asar — j^£.' 375
Asafa — LJ^ax' 375
Asama -- »kc" 375
Asa La* 376
'Asa-
^2£.
376
'Adzada- Juac 377
'A dzdz a-- "jas.
'Adzala- J^s.
'Adza Liai
'Atafa — cikc
'Atala jkc
'Atila Jkc
'Ata Ike
'Azuma — ♦fee.
'Azama — Jai
'Azama — *kc'
'Afara Ju.'
'Affa Ju.
'Afa lie
'Aqaba — - yJic'
'Aqada — jlc'
'Aqara ya.
'Aqala Jlc
'Aqama — - *lc
'Akafa — J&^c
'Aliqa Je'
'Alama Jlc
'Alana Jc
'Aluna ^JLc
'Ala Ui
'Ala Jlc
'Amada -- j— c'
'Amara— - J2'
'Amuqa — jlc
'Amila — - J—c'
'Ammun — - 1c
'Amiha — - ^
'Amiya — ^^-c
'An ^
'Anaba — ^J-c
377
377
377
377
378
378
378
378
378
378
379
379
379
380
381
382
382
382
382
383
383
385
385
385
387
387
387
388
388
389
389
389
390
390
17-C
Index 2 - Qur'anic Root-Words
'Anita -—
iwU£ . . .
. ... 390
Gharima -
- fJ t ...
. ... 402
'Anada --
- -LLC ...
....391
Ghara —
~-\£...
. ... 402
'Anuda --
— XLC . . .
....391
Ghazala -
■-J> ...
. ... 402
'Anida —
— .lie' . . .
....391
Ghaza — ■
-Iji ...
. ... 402
'Inda
— '-LLC . . .
....391
Ghasaqa ■
■ i3*^c . . .
. ... 402
'Aniqa —
-- 3^ ••■
....391
Ghasala -
1 . ., c
^/ 1 r ■ ■ ■
. ... 402
'Ankabun ^Sss. . . .
. ... 392
Ghashiya
cPf •••
. ... 403
'Ana
-—Li ...
. ... 392
Ghasab-
- -** r - . . .
. ... 404
'Ahida —
- .LfC . . .
. ... 392
Ghassa -
"jah ...
. ... 404
'Ahana --
" CA* ■■■
. ... 392
Ghadziba
L_-^.^a_C
. ... 404
'Awija— -
-&* ...
. ... 392
Ghadzdza
■ JaJ- •■•
. ... 404
'Ada -----
-:U ...
. ... 392
Ghatasha
jllai ...
. ... 405
'Adha — -
- iU ...
. ... 394
Ghata
-Ike ...
. ... 405
'Ara
-> ...
. ... 394
Ghafara—
■ J^ ...
. ... 405
'Aqa
---jlc ...
. ... 395
Ghafala -
■ju ...
. ... 406
'Ala
-JU ...
. ... 395
Ghalaba -
cJuc . . .
. ... 407
'Ama
- r u ...
. ... 395
Ghalaza -
■Ml ...
. ... 407
'Ana
-J,u...
. ... 395
Ghalafa -
i_«Lc . . .
. ... 408
'Aba
— olc . . .
. ... 396
Ghalaqa -
-,-4i ...
. ... 408
'Ara
-> ...
. ... 396
Ghalla— -
- lu ...
. ... 408
'Isa
1
. ... 396
Ghulamun
,*£ ...
. ... 408
'Asha -—
-j-U ...
. ... 398
Ghala
-Sa ...
. ... 409
'Ana
-jU ...
. ... 398
Ghala — -
■ JU ...
. ... 409
'Ayya — -
--«** ••■
. ... 398
Ghamara-
■ jlc' . . .
. ... 409
Ghain i
t
Ghabara - jl 399
Ghabana- ud 399
Ghaththa -- "Ss. 399
Ghadara - /jlc 399
Ghadiqa - Jjlc 400
Ghada — - Ijlc 400
Gharaba ^/Jk 400
Gharra > 401
Gharafa - J/ 401
Ghariqa - ^J. 401
Ghamaza - y»l 409
Ghamadza ja^s. 409
Ghamma— lc 409
Ghanima - lie 410
Ghaniya - 'jjj. 410
Ghatha— oli 411
Ghara jlc 411
Ghasa - ^lc 411
Ghata-— l>'lc 411
Ghala ----- Jlc 412
Ghawa— jjl 412
Ghaba --uU 412
18-C
Index 2 - Qur'anic Root-Words
Ghatha— - d>U 413
Ghara jU 413
Ghadza- ja^L 413
Ghaza — - J?U 413
Fa H
Fa'ada — its .
Fi'atun — SJLs .
Fati'a ^ .
Fataha — - nsl, .
Fatara y£ .
Fataqa — jil .
Fatala — JjJ. .
Fatana — a\i, .
Fatiya "j& .
Fajja Tti,
Fajara >*i
Faja L*i .
Fahusha J~*i .
... 414
... 414
... 415
... 415
... 415
... 416
... 416
... 416
... 417
... 418
... 418
... 418
... 418
Fakhara - - J*i 41 9
Fada jjJ 419
Faruta — oj 419
Faratha — SJ 420
Farutha-— £>'J 420
Faraja gj 420
Fariha ^J 420
Farada jy 421
Farida sj 421
Fardasa - ^"ij 421
Farra j 421
Farasha -- ,J>J 421
Faradza -- ja^ 422
Farata i»y 422
Fara'a *J 423
Faraqha — & '} 423
Faraqa — j'J 423
Fariqa jj 423
Fariha >J 425
Fara jj^ 425
Fariya jj 425
Fazza % 426
Fazi'a &ji 426
Fasaha — k-i 426
Fasuha -- «- J 426
Fasada -- jtU 426
Fasuda — jl-J 426
Fasara — ^U 427
Fasaqa -- j~J 427
Fashila— J-iJ 428
Fasuha - t^I 428
Fasala — J^ 428
Fasama -- *-^i 428
Fadzaha- ^1 429
Fa dzdz a-- Jdk 429
Fa dzdz adza L ^2ai .... 429
Fadzala— J^ai 429
Fadzila— J-^l 429
Fadziya -- ^pal 430
Fatara "Jal 430
Fazza 3aJ 430
Fa'ala JjJ 431
Faqada — all 431
Faqura "jl 432
Faqa'a *Jil 432
Faqiha <ui 432
Fakara ^So 432
Fakka 'Ai 433
Fakiha *So 433
Falaha — nil 433
Falaqa jil 434
Falaka ----- £011, 435
Fulanun— - j"^lj 435
19-C
Index 2 - Qur'anic Root-Words
Fanida jlJ 435
Fanna jy 435
Faniya — - ^J 435
Fahima — - I4J 435
Fata oU 436
Faja jrli 436
Fara jli 436
Faza jli 436
Fadza ----- ^U 437
Faqa jli 437
Fama .U 437
Faha »U 437
Ft ^ 438
Fa'a >li' 438
Fadza — - JpU 438
Fala JU 439
Qaf j
Qabaha — jtJ 439
Qabuha — -«ll 439
Qabura ----- ^J 439
Qabara — - ^1' 439
Qabasa — j-J 439
Qabadza - ^SaJ 440
Qabila ----- JJ 440
Qatara — J& 441
Qatala — - J3 442
Qatha'a— - Ui 443
Qahama - 1*J 443
Qad jJ 444
Qadaha — £jJ' 444
Qadda JlS 444
Qadara — 'Jl)& 444
Qadira — - /jJ 444
Qadusa -- ^ jJ 446
Qadama — »jJ 446
Qadima — - »Ji" 446
Qada jJ 447
Qadhafa - o jJ 448
Qara'a \J" 448
Qariba Jji 449
Qaruba — <-j'J 449
Qaraha — rj" 450
Qarada — ij 450
Qarra "J 450
Qarasha- 'J*'J>' 451
Qaradza- "jaj" 451
Qartasa J^>j 452
Qara'a V£ 452
Qarafa — - UJ 452
Qarana — - HJ 452
Qara <jj 453
Qasara — ^U 454
Qassa — - ^J 454
Qasata - iaU 454
Qasuta — k,.J 454
Qasama-- 1U 454
Qasa Li 455
Qash'ara j*23 455
Qasada- XaJ 455
Qasara — ^aJ 456
Qassa — - [^ 456
Qasafa - LLaJ 457
Qasama- (LaJ 457
Qasa LaS' 457
Qadzaba y^al' 457
Qa dzdz a - "job 457
Qadza — J^aS' 458
Qatara 'J£ 458
Qatta 13 458
Qata'a — - jk| 459
Qatafa — Jdal 462
20-C
Index 2 - Qur'anic Root-Words
QitmTr — j^Jai 462
Qa'ada— - oil 462
Qa'ara '^ 463
Qafala — - JJI 463
Qafa UJ 463
Qalaba yJw 464
Qalada Ji' 465
Qala'a Ul 465
Qalla Ji' 465
Qalama— - J3 466
Qala JU 466
Qamaha- ts-«J' 466
Qamira — - yJi 466
Qamasa- ^aL* 466
Qamtara - jLJ 466
Qama'a— - ill 466
Qumila— - jLJ 467
Qanata — cil 467
Qanata — 3ail 467
Qanita — -kJ 467
Qantara - Ja£ 467
e
Qana'a-
Qani'a-
Qana —
Qana j^
Qahara — - _^i
Qaba oli
Qata oli
Qasa
Qa'a-
Qala-
L^
15
Qama »U
Qawiya ---- j£'
Qadza — - 'jete
Qala J Is
468
468
468
468
468
468
469
469
469
469
471
474
474
474
Ka/Ki
Ka'sun --
Ka'ayyin
Kabba --
Kabata-
Kabada -
Kabida-
Kabura -
Kabira --
Kabba --
Kataba-
Katama-
Kathaba -
Kathara-
Kathura-
Kadaha -
Kadara -
Kada
Kadhaba
Karab —
Karra
Karasa-
Karuma-
Karama-
Karaha -
Kasaba --
Kasada --
Kasuda-
Kasafa --
Kasila — -
Kasa —
Kashata -
Kashafa
Kazama -
Ka'aba-
KaiJ
-ok ■
- IS .
- c~S .
- air .
-- jlT .
-'J
- Lr
-'p
- j^
- j~S
- jlLJ
'LS
475
475
475
475
476
476
476
476
476
477
478
479
479
479
479
480
480
480
481
482
482
482
483
483
484
485
485
485
485
486
486
486
486
487
487
21 -C
Index 2 - Qur'anic Root-Words
Kafa'a LiT, 489
Kafata— -- ciS", 489
Kafara 'JS 489
Kaffa *JS 491
Kafala ----- JiT 492
Kafa JS 493
Kala'a ^ 493
Kaliba — - US 493
Kalaha — - *SS 493
Kalifa JUS 494
Kalla '$, 494
Kullun "JS 494
Kalla ""itf 495
Kalama — - JS 495
Kilta Ldtf 496
Kila ^ 496
Kam J 496
Kum J 496
Kuma Lir 496
Kama LS 496
Kamala— '££ 496
Kamula— JJJ 496
Kamila— - '^S 496
Kamma— - *£ 497
Kamiha— iuJ 497
Kanada — - 'xS 497
Kanaza 'JS 497
Kanasa - JJS 497
Kanna }S 498
Kahafa— Jl$Z 498
Kahala — - 'Jtf 498
Kahuna—-^ 498
Kaf-Ha-Ya-'Ain-Sad
^^ 499
Kaba J\S 499
Kada \S 499
Kara JS 499
Kaukaba-yiT^ 500
Kana ' 'jS 500
Kawa j> 502
Kai if 502
Kaida juT 502
Kafa US 503
Kala J S 503
Kana jS (J^J 503
Lam J
La J 504
La y 505
La'aka — - Ji 505
La'la'a HH 506
Labba CJ 506
Labitha — cJ 507
Labada— - xJ 507
Labisa jU 507
Labasa — - j*J 507
Labana uU 508
Labina ^J 508
Laja'a L*J 508
Lajja y 508
Lahada — jbJ 508
Lahafa — LikJ 508
Lahiqa — - j*J 508
Lahama -- lid 509
Lahana — - ^ 509
Lihyatun - £L*J 509
Ladda "jif 509
Ladun jjJ 509,
Ladai ^J 509
Lida j'jJ 509
La dhdh a — jj 510
Laziba — - L>J 510
22-C
Index 2 - Qur'Anic Root-Words
Lazima »jJ 510
Lasana -- 1 >J 510
Latufa — UU 511
Laziya — ^ 511
La'iba ^*J 511
La'alla— -- ^J 511
La'ana — - j-*J 512
Laghaba- yJJ 512
Laghiya — - ^*J 512
Laghaya — ^jJ. 512
Lafata cU 513
Lafaha gfl 513
Lafaza — -Mj 513
Lafiza— - UiiJ 513
Laffa LiJ 513
Lata UJ 514
Laqaba — lU 514
Laqaha — - ?4J, 514
Laqata — - iiJ 514
Laqifa LiiLt 515
Laqama — l^J 515
Luqman - jLaJ, 515
Laqiya ^ 515
Lakin £l 517
Lam r J 517
Lima J 517
Lamaha -- kJ, 517
Lamaza — >J 518
Lamasa - ^^ 518
Lamma II 518
Lan ^ 519
Lahiba — - y^l 519
Lahatha— d^J 519
Lahima — - IfJ 519
Laha L§i, 519
Lau ]} 520
Lata oV 520
Laha ri 520
Ladha ^ 520
Lata J»V 521
Lama-- - IV
.... 521
Launun - - j^J 522
Lawa jjl 522
Lata oV 522
Laita c~J 522
Laisa ^J 522
Lailun JJ 522
Lailatun -— HJ 522
Lana jV 523
MTm »
Ma lo 523
Ma'aya — - JL 524
Mata'a kLo' 524
Matuna — Ju 525
Mata Jla 525
Mathala — jl* 525
Majada — - j£ 526
Majusa - "jm»u> 526
Mahasa - 1^^' 526
Mahaqa -- jk* 527
Mahala — J^o' 527
Mahana - ^J 527
Maha £ 527
Makhara - J*J 527
Makhadza^^Lk* 527
Madda lo 528
Madana - jlo 528
Mara'a \j» 529
Marata— - o^o' 529
Maraja — - tJa 529
Mariha
O*
529
23-C
Index 2 - Qur'anic Root-Words
Marada — - V/>' 530
Marra "y>" 530
Maridza — Joj* 530
Marwun — - jy> 531
Mara JJ* 531
Maryam — Jy> 532
Mazaja — - tja 532
Mazaqa — j"y 532
Mazana — - o>° 532
Masaha -- ?L^> 532
Masakha - t^> 533
Masada — jl-^> 534
Massa — - ^J> 534
Masaka -- iiL/ 534
Masa Lr ~. o 535
Mashaja -- £-i» 535
Masha — -^^ 535
Masara — j^u> 535
Madzaghai^o 536
Madza— ~J±* 536
Matara ----- >^> 536
Ma'a *-» 536
Ma'iza >** 537
Ma'ana— - ^jw 537
Ma'yun — - ijXJ) ' 537
Maqata— - cX> 537
Makatha - cS^' 537
Makara — ^ 538
Makkah — iSU 538
MTkal— - JISL* 539
Makuna — j£o' 539
Maka L5U 539
Mala'a S%> 539
Malaha — - 7J-0 540
Malaqa j£o 540
Malaka — - aL' 540
Malla 3^ 541
Mala %> 541
Mimma — - LLo 542
Mimman- ^1* 542
Man £ 542
Min ^a 542
Mana'a kL»* 542
Manna' ^ 542
Mana 'JJ 543
Mahada — jl^o 544
Mahala — J^- ' 544
Mahma — L^> 544
Mahuna — - ^ 545
Mata oU 545
Maja ^lo 546
Mara jU 546
Musa J^y' 546
Mala JL. 547
Maria &L> 547
Mada sU 548
Mara ,L> ...
-— > 548
Maza )U 548
Mala JLo 548
Nun
N
Ma b
Na'a $h
Naba'a L5
Nabata— - c~5
Nabadha — Ij
Nabaza — '£>
Nabata-— lu5
Naba'a — '£>
Nataqa — jH
Najada — l^J
Najisa —
549
549
549
549
550
551
551
551
551
551
552
552
24-C
Index 2 - Qur'anic Root-Words
Najal
Najama —
Naja
Nahaba --
Nahata —
Nahara— -
Nahisa —
Nahala
Nahnu —
Nakhira —
Nakhala—
Nadda —
Nadima —
Nada —
Nadhara -
Naza'a -—
Nazagha ■
Nazafa
Nazala
Nasa'a —
Nasaba --
Nasakha-
Nasara-—
Nasafa —
Nasaka —
Nasala —
Niswatun
Nasiya —
Nasha'a -
Nashara -
Nashaza -
Nashata -
Nasaba --
Nasata —
Nasaha -
Nasara-—
Nasafa —
-^
— x>
-&
■UJS
TL^J
cSLuJ
552
554
554
555
555
555
555
555
555
555
556
556
556
556
557
558
558
559
559
560
561
561
561
561
561
562
562
562
562
563
564
564
564
565
565
565
566
Nasa LLaS 566
Nadzija -- r£aj 567
Nadzakha j^ai 567
Nadzada jl^' 567
Nadzira — - '^ 567
Nadzara -- ^sj' 567
Nadzura —^4 567
Nataha— - ^k: 567
Natafa— - Lalaj"
Nataqa— - jjLi
Nazara 'Jk>
Na'aja *ju
Na'asa— '^^ju
Na'aqa — j*S
Na'ala JjJ
Na'ama
r^
567
567
568
569
569
569
569
569
- nJU
Nafakha -- rut
Nafida jiif
Naghadza ^^a*;' 570
Nafatha — ci: 570
Nafaha- --^15 571
... 571
... 571
Nafadha — - 'ill 571
Nafara "J6 571
Nafasa — [jJu" 572
Natasha - "JJc 573
Nafa'a *I5 573
Nafaqa — jij' 573
Nafala ----- Ji5 574
Nafa Jfi 574
Naqaba — LJS 574
Naqadha - jlIS 575
Naqara — 'Jj 575
Naqasa - jojj 575
Naqadza Job' 575
Naqa'a — *25 576
Naqama — - J& 576
25-C
Index 2 - Qur'anic Root-Words
Naqima *i5 576
Nakaba -- JsS 576
Nakatha -- cSS 576
Nakaha — - ?Sb 577
Nakida ----- ji5o 577
Nakira '£S 577
Nakasa - [jSj 578
Nakasa - ^a^ 578
Nakafa — Li£S 578
Nakala — - J5o 578
Namariqa jjli 578
Namala — $S 578
Namila J-j' 578
Hadda-
Namma-
\t
Naha
Nara-
5£
579
Nahaja — - gp 579
Nahara Jf 580
Naha J# 580
Na'a >b 581
Naba ub 581
... 582
582
Nasa - - (j-b 583
Nasha — "J,b 583
Nasa <_^b 583
Naqa jb 583
Nama - ■ .b 584
... 584
... 584
Nawa ^y
Nala Jb
Ha
Ha I* 584
Habata— -Jal*' 585
Haba Li 585
Hajada— - jbii 585
Hajara — ^*i 586
Haja'a *J*i 586
- V 586
Hadama - 1'oi 587
Hadhada _i*jl*' 587
Hada Jja 588
Haraba— - L>"J> 589
Harata — - b> 589
Hari'a e^*' 590
Hara'a — py> 590
Harun — jjjl* 590
Haza'a — - <> 590
Hazi'a *j* 590
Hazza > 590
Hazala — - J> 591
Hazama -- »3* 591
Hashsha - jii 591
Hashama *lii 591
Hadzama *l2ai 591
Hata'a— -- *Ja* 591
Hal > 591
Hali'a 4*' 592
Halaka— -JO* 592
Halika dii 592
Halla > 592
Halumma - 11*' 593
Hamada -- Jui 593
Hamara— - JS 593
Hamaza — >i 593
Hamasa ^ii 593
Hum (♦*' 593
Him ** 593
Hamma J> 593
Huna L* 594
Hamana -- '^ 594
Haimana ^L*' 594
Hunalika dUL* 595
Hana'a— - *L* 595
26-C
Index 2 - Qur'anic Root-Words
Hahuna-
- 14* ••■■
. . . 595
Wahada -
~i>j ....
... 603
- f
. . . 596
Wahasha
JL>j
... 604
— y> —
Hada -----
— iL*
. . . 596
Waha — -
" <J» J
... 604
Hud
— i^A ....
. . . 596
Wadd
— - Jj
... 604
Hara
— jU . . . .
. . . 596
Wada'a -
- £Oj ....
- JiJ —
... 605
Ha'ulai —
- *V>' . . . .
. . . 596
Wadaqa -
... 605
Hana
— jU ... .
. . . 597
Wada
- JiJ ....
... 605
Hawa —
" iA>»
. . . 597
Wadhara
- jVj ....
... 605
Hiya
- ^ ....
. . . 597
Waritha -
- d>jj —
... 606
Ha'a
— eU ....
. . . 597
Warada-
-- ijj ■•■■
... 606
Haita
- w^J& ....
. . . 598
Waraqa -
-- Jjj —
... 607
Haja
- rU
. . . 598
Wara —
" iSjJ ■■■■
... 607
Hala
-% ....
. . . 598
Wazara-
" jjj • ■ • ■
... 607
Hama — -
- 11*
. . . 598
Waza'a -
-- pjj . . . .
... 608
Hatu
- IjjU ....
. . . 598
Wazana -
— OJJ —
... 608
HTha
— JLj> ....
. . . 598
Wasata -
- >* ■ "j . . . .
... 608
Haihata
oL^6 . . . .
. . . 598
Wasi'a —
IU4J
... 608
Wasaqa -
" Jr'J ' ' ' '
... 609
Waw j
Wasala -
J— J
... 609
Wasama
" J*-* J
... 609
Wa'ada -
-4j ••■■
. . . 599
Wasana -
" fr*l J . . . .
... 609
Wa'al
-S\j ....
. . . 599
Waswasa
o^y^-i ■ ■ ■
... 609
Wabara -
■■ ^j • • ■ ■
. . . 599
Washa —
' c?Aj —
... 610
Wabaqa -
- jj j ....
. . . 599
Wasaba -
C-<~£J J . . . .
... 610
Wabiqa -
-- jij . . . .
. . . 599
Wasada -
- JL^J j . . . .
... 610
Wabala -
-as ••••
. . . 599
Wasafa -
<JU0 J
... 610
Watada -
-- ojj ....
. . . 600
Wasala -
- [y^j ■■■■
... 610
Watara —
— yj ■■■■
. . . 600
Wasa
j*/ ■■■■
... 611
Watana -
- & J ■■■■
...601
Wadza'a-
- £±>j, ....
... 611
Wathaqa
- jjj ....
...601
Wadzana
Cr^-i —
... 612
Wathana
" CHJ ' ' ' '
...601
Wati'a
?>,'."■
... 612
Wajaba -
- 1^*> j ....
...601
Watar
->/....
... 612
Wajada -
-Jk>j ....
...601
Watana -
j~kj ■■■■
... 613
Wajasa -
i_r~> J
. . . 602
Wa'ada -
— JS.J . . . .
... 613
Wajafa —
LJt> J ....
. . . 602
Wa'aza -
Ja£j
... 613
Wajala —
~o^ ....
. . . 602
Wa'a — -
- ^i ■■■■
... 614
Wajaha -
- 4>j ....
. . . 602
27-C
Index 2 - Qur'anic Root-Words
Wafada— - jJj
Wafara — jj
Wafadza Jalj
Wafiqa— - ^j
Wafa
Waqaba
Waqata
Waqada
614
614
614
614
615
616
616
616
yj'j ....
C«ij ....
j$j ....
Waqadza-- iSj 617
Waqara — y'j 617
Waqa'a — - *Jj 617
Waqafa— dtfj 618
Waqa ^Jj 618
Waka'a - — IT, 619
Wakada — oTj 619
Wakaza --- jfj 619
Wakala — JT, 620
Walata — cJj
Walaja — tJj
Walada — jJj
Waliya — - ,Jj
Wana -
cr-J
620
620
620
621
622
622
Wahaba -- ^ij
Wahaja — - g*j 622
Wahana -- Jkj 623
Waha ,J>j 623
Waika'annajt£j/ 623
Wailun ----- J/, 623
Ya j
Ya I 624
Ya' isa — - [^L 624
Yabisa — - ^ 625
Yabasa — ^4i 625
Yatama ----- 1L' 625
Yajuj — £j>C 625
Yada ^ ju 625
YaSTn ^' 626
Yasara ----- J~± 626
Al-Yasa'a kLjl 626
Ya'qub-cj^L*/ 626
Ya'uq — - jy>u 627
Yaghuth - o>j 627
Yaqut — o_^L 627
YaqtTn — - jjkil 627
Yaqina jh' 627
Yumma ----- "2 627
Yamana — j-j 628
Yamina — - ^ 628
Yana'a «i! 628
Yusuf — Jl*jj 628
Yawima .y_" 628
Yunus— - ^jj 628
28-C
An Overview of the Dictionary
An Overview of The Dictionary
Language
Not the Invention of Human Mind
Wh
hen we reflect on what a human being is, it becomes obvious
that he is like an animal who is distinguishable from other animals
by virtue of his faculty of speech. Animals can learn a pattern of
behaviour or react to a sound, but they can never learn a language,
no matter how much effort and time we put in. It is wrong to think
that the faculty of speech or language is the product and creation
of the human mind and logical thinking. The originator and creator
of language is Allah (God) the Almighty. We are told in the Holy
Qur'an:
He created human being taught him the (the art of)
intelligence and distinct speech (55:3-4).
Ibn 'Abbas and many other companions of the Holy Prophet
.^^and their successors such as Mujahid, Sa'id bin Jubair,
Qatadah, and 'Ala and then after them Ash'ari, Ibn Faris, Sayuti
etc., (may Allah be pleased with all of them) all expressed the
opinion that language is acquainted, inspired and taught by Allah;
it is a Wahi <_£>> a revelation and a gift from Allah to human beings .
They quote in support of this the following Aydt (verses) of the
Holy Qur'an:
And He taught Adam the names (asmd') ... (2:31).
In Arabic ism **J means a thing, a word fixed for a thing or an
attribute for the purpose of distinction; a mark or sign of a thing;
a word with its meaning and combinations (Mufradat). Thus it
may be used for nouns, verbs, letters and a language. The verse
quoted above thus means that Allah taught Adam the language.
1-D
An Overview of the Dictionary
Languages Change with Time
The languages of the world suffer from the vicissitudes of time.
Words change in form and meaning as human beings' evolve from
generation to generation. The language of a writer, however
capable and eloquent in expressing his mind and thought to the
people of his own era, will become, with the passing of time,
archaic in form, in meaning or both. Words undergo change and
after a few centuries, assume what seems to be a new meanings
and form. Take any language of the world and in its literature, you
will find that the language and diction of any era/period has not
remained popular language after some centuries. The language,
for example, of Chaucer is as archaic and unintelligible to the
average English speaking person today as it is to an English
speaking foreigner. If Anglo-Saxon was the language of England
fourteen hundred years ago, it has transformed into something
quite different today; and such has been the fate of every other
language. Old books, therefore, not being in the current popular
language are shelved, and gradually fade into oblivion.
The same fate awaits translations. Given a few centuries, the
translation itself must be translated because the language of the
original translation has become out dated and unintelligible. On
the other hand, where the original language may have been
preserved, its significance today is hidden beyond all hope. The
translations, however conscientious, can never be the faithful
representative of the original work.
This phenoumenon explains the disappearance of the original texts
of many sacred Scriptures and the human adulteration that has
crept into their respective translations and retranslations. Such
being the state no one professing to these religions today, can well
claim to be in true possession of the Divine Intent, as their message
reached us in an adulterated condition. The Vedas, the books of
The Old and The New Testaments have now been declared even
by ecclesiastical authorities to be inauthentic in many places. Solo-
mon never wrote the book known by his name, nor was Moses the
2-D
An Overview of the Dictionary
author of the Pentateuch. The same is the case, more or less, with
every other book in the Bible. It is said that these books are partially
genuine. How to sift right from wrong is difficut. The Church
possesses no real means or touch stones of doing it. All ingenuity
and labour till now has been a mere waste.
Similarly, a word or construction of words used in old Scriptures
to convey a certain meaning will not convey today what was
originally intended. It is due to this tendency of shifts in languages
that we owe the loss of much that would have given the strength
and guidance to understand old Scriptures and the religion it taught.
Lost are the genuine records of the prophets whose life history
could have shown the way to salvation. Their teachings would
have guided us in the darkness had we possessed the genuine
records of their life and their book. But the fact is that the lives of
these great men have become shrouded in oblivion because of the
havoc wrought by the passing centuries.
The words of other Scriptures chosen centuries ago to reveal the
Will of God to humanity have in the course of ages, become
corrupted and lost. The Divine Will is no longer revealed through
them, and thus it become necessary to give to the world one final
word in a language which is immune to time and change.
Necessity of a New Revelation
How inconsistent is the human mind with preference given to
things in the natural form where eating and drinking are concerned.
One would not like to satisfy his thirst with the water taken from
a jar in which some one else has washed his hand. He is thus
scrupulous in his physical diet, but lacks the same prudence in
matters affecting his spiritual sustenance.
If a document even partially admitted to be forged is not accept-
able as evidence in a court of justice, why should any book
command respect as the Word of God if any portion of it is
unauthenticated, lost or changed. Why books which were sent for
3-D
An Overview of the Dictionary
spiritual and moral nourishment, but have now lost their purity
and become impaired in the usefulness should not be replaced by
a new supply? Prophets were sent to all nations of the world
(40:78), but as time passed, their followers instead of following
their teaching preferred evil ways (2:101). They changed their
Scripture and distorted them and fallen in differences, divided
themselves into sects and sub sects, each one claiming to be on
the right path, and in possession of the absolute truth. This being
the case, God sent down the Holy Qur'an to settle these differences.
To wit, it says:
eCL Opt U i
We have sent to you this perfect Book (for no other
purposejbut that you may explain to the people
things over which they differ (among themselves),
and (that it may serve as) a guidance and a mercy
for a people who would believe (in it) (16:64).
We cannot drink polluted water and at the same time we cannot
live without water. If fresh water means life to us, it loses its utility
when spoiled with earthly matter. Fresh supply of pure water comes
from heaven to give life to the whole earth. The Divine Revela-
tion is a life giving water for our souls. Thus argues the Holy
Qur'an when it shows the necessity of its revelation to this world.
€""ll 'n! 'i i t J»r"« """" < 'tfi
Z " •>)" '£ >Z<t
And Allah has sent down water (and Divine Rev-
elation) from above and with it He has given life to
the (whole of) earth after its death. Surely, there is
a sign in this for a people who would listen (to the
truth) (16:65).
4-D
An Overview of the Dictionary
Even if other Scriptures had reached us in their original purity we
could hardly give to their words the precise meaning which
attached to them in the days of their revelation. Their wisdom is
sealed by a changed language. They are written in a language
which has ceased to be a popular tongue. Their water of life has
sunk deep into the recesses of the earth, far from our reach. But
the Qur'an is a living Book in a living language, given to humanity
at a time when past revelations had become corrupt and of little
use for the purpose for which they were sent.
God the Almighty revealed this perfect Book to His servant without
any crookedness. He has made it rightly directing that it may warn
of a severe calamity coming from Him and that it may give good
tidings to the believers who do deeds of righteousness that there
awaits them a place of goodly rewards wherein they shall abide
forever (18:1-3). This is the only perfect Book wanting in naught,
containing nothing doubtful, harmful or destructive, there is no
false charge in it. It is a guidance for those who guard against evil
and perform their duty (2:2). It is full of wisdom (3:58). It is a
source of eminence and glory for all mankind (12: 104). It teaches
the same religious law and requires obedience to God as revealed
to every nation before (3:84). It contains all those truths which
were given to the ancient Books and restores them in their original
purity (42:13).
The Holy Qur'an is the exponent of the Divine system that is
impressed on the human being's nature, and is the religion of every
human child, and it is the mirror of the laws of nature (30:30). It
appeals to all mankind, irrespective of descent, race, colour or
cultural environment. It appeals exclusively to reason and hence
does not postulate any dogma that could be accepted on the basis
of blind faith (4:174). Reason is a gift from God and it must be
utilized to the full. One is not supposed to accept anything at the
expense of better judgment. Faith should not be, as the Holy Qur'an
says, a burden that we cannot intelligently bear (2:286). Because
of the fact that it is neither dogmatic nor assertive, when the Holy
Qur'an states any principle or contradicts any doctrine it puts forth
logical reasons to substantiate its assertions and sets forth its
5-D
An Overview of the Dictionary
tenets in a way that appeals most readily to intelligence. It repels
with bright reason all evils that afflict doctrines, actions, works,
and words. The Reason or the Manifest Proof (-al-Burhdn) is
one of the names which the Holy Qur'an takes for itself (4:174).
Thus, there is a categorical prohibition of coercion in any form
that pertains to the contents of religious laws, to our attitude
towards the object of our worship and everything that pertains
to Faith (2:256).
The Holy Qur'an
Its Style, Diction and Language
The Holy Qur'an is the most widely read Book in the world.
As a living Book it is unparalleled in the history of human
experience on earth. It is the only Book in the hands of human-
kind today which is the original, unchanged, untranslated Word
of Allah - the Almighty - to read, to recite, and to follow. The
Holy Qur'an adopts a certain method and style to convey its
message to mankind. These can be divided into nine aspects:
1. The existence of God and arguments in support of it,
and such Divine attributes, names and actions, ways, and
habits as are special to the Being of Allah and to His
perfect praise regarding His glory, beauty and greatness
are set out.
2. The Unity of Allah and arguments in support of it.
3 The qualities, actions, conduct, habits and spiritual and
physical conditions that are manifested by creatures in
the presence of Allah in accord with His pleasure or
contrary to it.
4. The complete guidance from Allah concerning
admonitions and the teaching of moral qualities and doc-
trines, and the rights of God and the rights of His
creatures, wise knowledge and limits, commandments,
direction, prohibition, verities and insights.
5. The aspect that expounds what true salvation is, the
true means of achieving it, and the signs and conditions
6-D
An Overview of the Dictionary
of the believers and of those close to Allah who have
achieved salvation.
6. The aspect that sets out - What is Islam? What is disbelief?
What is Shirk (liJj-i Polytheism)? Also, presenting
arguments in support of Islam, and answer the objections
put against Islam.
7. A system which refutes all false doctrines of the oppo-
nents of Islam.
8. Warnings and good news, promises, sanctions, a
description of the next world, miracles, parables, prophecies
that foster faith, and refer to such stories which serve to
admonish or warn or convey good news.
9. The life history and high qualities of the Holy Prophet &
of Islam and his excellent example, and arguments in support
of his prophethood.
It was through Allah's wisdom that He chose Arabic as the lan-
guage to send the greatest message ever given to human being.
The language of the Holy Qur'an is universally acknowledged to
be the most perfect form of Arabic. It is noble and forcible and
speaks with a living voice. Its vivid words paints before the mind
the scene they describe. The sublime simplicity, pouring force,
enchanting beauty, melody of its verses, and its spiritual aspects
are inimitable. Friends and foe alike pay ungrudging tribute to the
linguistic style of this Book, in its beauty and majesty, the nobility
of its call, the magnitude of its message. The language, style, and
diction of the Holy Qur'an have been universally praised by friends
and foes alike.
Devenport writes in his "Apology for Mohammad and the Koran"
about The Holy Qur'an that,
" It is generally vigorous and sublime so as to justify the
observation of the celebrated Goethe that the Koran is a
work with whose dullness the reader is at first disgusted,
afterwards attracted by its charms, and finally irresistibly
ravished by its many beauties" (pg. 64).
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"It is the general code of the Muslims. As a religious, social,
civil, commercial, military, judicial, penal code, it regulates
everything, from the ceremonies of religions to those of
daily life, from the salvation of the soul to the health of the
body, from rights of all to those of each individual, from
the interest of man to those of society, from the morality to
crime, from punishment here to that in the life to come. The
Koran, consequently differs materially from the Bible,
which according to Combe, contains no system of theology
but is composed chiefly of narrations, description, sublime
effusions of devotional emotion, and no sound morality,
bound together by no striking logical connections (Ibid pg.
70)."
"Among many excellencies of which the Koran may justly
boast are two eminently conspicuous, the one being the tone
of awe and reverence which it always observes when speak-
ing of or referring to the Deity to whom it never attributes
human frailties and passions, the other, total absence
throughout it of all impure, immoral and indecent ideas,
expressions, narratives and blemishes which, it is much to
be regretted, are of too frequent occurrences in the Jewish
Scriptures. So exempt, indeed is the Koran from those
undeniable defects, that it needs not the slightest castra-
tion, and maybe read, from beginning to end without causing
a blush to suffuse the cheeks of modesty itself (Ibid. pg.
78)."
A. Guillame also writes about The Holy Qur'an:
"The Koran is one of the worlds classics which cannot be
translated without grave loss. It has a rhythm of peculiar
beauty and a cadence that charms the ear. Many Christian
Arabs speaks of its style with warm admiration, and most
Arabists acknowledge its excellence. When it is read aloud
or recited it has an almost hypnotic effect (Islam, pg. 73)."
W.W. Cash says:
"The most outstanding feature of it is that it is a thoroughly
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human book. It throbs with the aim, ideals, hopes, passions
and faults of a very human man. It is because of this that
the Koran when recited never fails to touch a chord in other
human hearts (The Expansion of Islam, pg. 80)."
E. Dermenghem writes about the Qur'an:
"Its literary beauty, its irradiation, an enigma even today,
have the power of putting those who recite it into a state of
fervour, even if they are the least pious (The life of
Muhammad, pg. 249)."
R.V.C. Bodley writes:
"It was undoubtedly this book which helped these men to
conquer a world greater than that of the Persians or Ro-
mans in as many tens of years as their predecessors had
taken centuries. ... whereas the Jews had also gone abroad
but as fugitives or captives, these Arabs, with their book
came to Africa and then to Europe as Kings (pg. 201)."
The Lasting Scripture
Today the Holy Qur'an is the only Book in the hands of mankind
which is the original, unchanged, word of Allah, the Almighty to
read, to recite and to follow. It is because of the everlasting
character of the Holy Qur'an the God the Almighty gave His word:
Verily, it was We, We Ourself, Who have revealed
this Reminder, (-the Qur'an); and it is We Who are,
most certainly, its Guardian (15:9).
This book is not meant for a limited period. It will not change and
the religion it teaches is the lasting religion. It is because of this
everlasting characteristic of this Book that the above promise was
made that Qur'an will, for all times, will remain safe against all
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attempts to destroy or corrupt. It is for this reason that Arabic,
which is a living language, immune to the changes of time, was
selected as the vehicle for this eternal Book.
R.V.C. Bodley writes:
"The Qur'an is the only work which has survived for over
1 ,200 years with an un-adulterated text. Neither in the Jew-
ish religion nor in the Christian is there anything which
faintly compares to this (The Messenger, P. 199).
It is certainly the most widely read Book in the world. As a living
Book it is unparalleled in the history of human experience on the
earth.
Understanding the Meanings
or The Holy Qur'an
4ic CJ&\ eCf <3>*f ^ '**
iJi^U) uji/-^ c^ 9 J5 f->
//e if is W/zo /zas revealed to you this perfect Book,
some of it verses are definite and decisive. They are
the basic root (conveying the established
meanings) of the Book (Ummal Kitdb) and other
(verses) are susceptible to various interpretations.
As for those in whose hearts is perversity follow
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(verses) that are susceptible to different
interpretation, seeking (to cause) dissension and
seeking an interpretation (of their own choice). But
no one knows its true interpretation except Allah,
and those who are firmly grounded in knowledge.
They say, 'We believe in it, it is all (-the basic and
decisive verses as well as the allegorical ones)
from our Lord. ' And none takes heed except those
endowed with pure and clear understanding. (3:7).
A pre-requisite to the understanding of the Holy Qur'an is a firm
knowledge of its language. Therefore sound knowledge of its
language, of the life of the Holy Prophet^ and his companions,
his sayings (Co :L>I Ahddith) and his Sunnah XL*, and righteousness
and piety are the essentials to understand and interpret the Holy
Qur'an.
There are some rules and guidelines which are to be followed
when a meaning of a word or a verse is presented to us. These
rules are derived from the Holy Qur'an:
1 . The first and fundamental rule in understanding the meanings
of the Holy Qur'an is the testimony of the Holy Qur'an itself.
When an interpretation of a word or a verse of the Book is needed
one must determine if the Holy Qur'an itself contains any other
testimony in support of the meaning that has been adopted. If such
a testimony is not available and the adopted meaning contradicts
the meanings of other verses then such meaning is incorrect as
there is no contradiction in the Holy Qur'an.
Why do they not ponder over the Qur'an? Had it
been from anyone other than Allah, they would
surely have found a good deal of inconsistency
therein (4:82).
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The verses and the words of The Holy Qur' an have an intimate
bearing on other verses and words. They clarify and amplify one
another. It is said that one part of the Holy Qur' an explains the
other part. It contains its own system of checks and balances. If a
person finds a Qur'anic word to be vague or hazy in its limits or
applications another verse will clarify it.
(This is) a Book, whose verses have been
characterized by wisdom and they have been
explained in detail. It is from One Al-Wise, All-
Aware (God) (11:1).
And they bring you no parable (by way of
objection) but We provide you with the true fact
and perfect interpretation (of it, in answer to the
objection beforehand) (25:33).
2. The second standard for the correct interpretation of the words
of the Holy Qur'an is the Sunnah or actions of the Holy
Prophet £g£ . He translated the Qur' anic words through his actions
and deeds. His life is in itself the best commentary and correct
explanation of the Holy Qur'an, a fact to which the Holy Qur'an
has testified:
Certainly, you have an excellent model in the
Messenger of Allah (to follow) (33:21).
Every virtue recommended or vice forbidden in the Holy Qur'an
finds its illustration in his action. Take for example, the word Saldt
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S'iLaJI, it means prayer and the Muslims Pray according the model
of the Holy Prophet^. So when explaining the word Aqtmu al
Saldt ~s%^\y>Js\ it will be according to his Sunnah. Only the
Sunnah makes us practical followers of The Qur'an, as we read:
We have sent to you this perfect Book (for no other
purpose) but that you may explain to thr people
things over which they differ (among themselves),
and (that it may serve as) a guidance and a mercy
for a people who would believe (in it). (16:64).
3 . Hadith, or the true record of the sayings of the Holy Prophet M? ,
is the third standard for the explanation of the words of the Holy
Qur'an after the testimony of the Holy Qur'an and the Sunnah
XL* of the Holy Prophet ^j . One have to look, ponder and reflect
on the sayings of the Holy Prophet raff .
And We have revealed to you (O Prophet!) The Re-
minder that you may explain to mankind (the
commandments) that have been sent down to them
so that they may ponder and reflect (over it) (16:44).
The sayings (-Ahddith) of the Holy Prophet ;g§j further explain the
Holy Qur'an. None of his sayings can be in any way contrary to
the verses of the Holy Qur'an. If it is so, its origin is doubtful. The
Holy Prophet ^^ himself said, "My sayings do not abrogate the
Word of Allah but the Word of Allah can abrogate my sayings.
The Holy Prophet ^§j himself encouraged his followers to keep
and transmit his sayings. He is reported to have said, "May Allah
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bless him who hears my words and treasures them and understands
them and spreads them".
The term Sunnah and Hadith must be kept distinct from one
another. Sunnah properly designates the mode of action, practice
and practical explanation of the Qur'an, whereas Hadith designates
the narrative account and record of such sayings and actions col-
lected after the death of the Holy Prophet ^J£ . The science of
Hadith is considered the noblest and the most excellent after that
of the Qur'an and Sunnah.
4) The fourth standard is the interpretation by the companions of
the Holy Prophet ra£ . They were the first heirs of the light of the
Holy Qur'an. They not only professed but practised it. Ibn Omar
a well-known companion of the Holy Prophet $|£ once said, the
method of our reading of the Holy Qur'an was that we would not
proceed until we had understood the meaning of the verse.
5) The fifth standard of understanding a meaning of an Arabic
word or idiom in the Holy Qur'an is the classical Arabic poetry -
Diwdn aVA.rab^jj»l\ jl_>j J. In the words of Ibn 'Abbas h" , "When
you are asked about the meanings of the word of the Holy Qur'an
, consult its meanings in the Arabic poetry as the Arabic poetry is
Diwdn al'Arab, this will explain it truly."
It is vital to explain the meanings of the Qur'anic words as they
were used in the era of the revelation of the Holy Qur'an. All
modern dictionaries must be discarded, as they will not explain
words in their classical meanings and ma y not be the meaning
used in the days of the revelation of the Holy Qur ' an. It is because
of this fact that the use of such more modern dictionaries as Aqrab
al-Mawdrid ijlj-oJI <-j y I, Almunjad .t^LoJI etc. have been avoided
in this work.
6. The sixth and the most important criteria of understanding and
interpreting the Holy Qur'an is the piety and the righteousness of
the person who is attempting to interpret a verse. This criteria is
laid down once again by the Holy Qur'an:
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Afc> one can achieve true insight into it (the Holy
Qur 'an) except those who are purified (by leading
righteous lives) (56:79).
Arabic - A Living Language
The Holy Qur'an was revealed in Arabic which is, unlike Latin,
old Greek, and Sanskrit, a living language, spoken, written and
understood by millions people in Arabia and the Muslim world.
Moreover it is the language of the Prayer (Saldt) as prescribed by
Islam and the religious language of the Muslim world. Arabic is
written in its own distinctive alphabet which has also spread with
Islam and is used for writing other languages including Urdu,
Persian, Panjabi, Sindhi, and Pashtu. Thus in terms of the number
of speakers and extent of the influence, Arabic is by far the most
important language of today.
Arabic Immune to Changes
It can safely be said that no other language of the world, but Arabic
that of The Holy Qur'an is written or spoken today in the form in
which it existed at the time of the revelation of the Qur'an about
fifteen hundred years ago. Moreover, as the lexicons of this lan-
guage were written by the generations immediately following the
revelation of the Holy Qur'an, we are in possessions of the mean-
ing of every word and construction used in The Holy Qur'an. The
meanings of its words at the time of revelation are known today.
This language is a living language and has remained unchanged
and is unchangeable. It is capable and the most fitted to become
the last medium of the unchangeable Word and the message of
Allah.
Arabic - The Vehicle of the Last Message
The language of the Holy Qur'an is the most conservative of all
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languages and has always remained resistant to change and corrup-
tion, and has preserved its original purity both in form and meaning
throughout the ages. It was a Divine wisdom that Arabic was cho-
sen as the language to convey the greatest message ever given to
human being.
Now that the Almighty and Wise God has selected Arabic as the
language to deliver His comprehensive and universal message,
the perfect code of life and His Words, the question is, why was
this language was selected above all others? The question is indeed
very justified. The Holy Qur'an itself has dealt with the question
at several places and gives the following answer:
We have, indeed, revealed this Qur'an (in a
language) which explains its object eloquently well
so that you may understand (12:2).
and again:
This perfect Book that makes (the truth)
perspicously clear bears witness. Verily We have
made it a Qur'an, such (a Scripture) as brings (the
nations) together, and (a Scripture) eloquently
expressive so that you may make use of your
understanding (43:2-3).
The word 'Arabiyan XLjt is derived from the root 'Ariba ^Jc
which conveys the sense of fullness, abundance and clearness.
The expression Arab al-Rajulu J>^JI y^means the man spoke
clearly, plainly and distinctively and that what he spoke was lively
and brisk. Again, it is recorded in the Holy Qur'an:
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The Spirit, Faithful to the Trust (- Gabriel) has
descended with it. (Revealing it) to your heart with
the result that you became of the Warners (-a
Prophet of Allah); (the Qur'dn has been revealed)
in plain and clear Arabic language (26:193-195).
The Holy Qur'an calls the Arabic language by the name of 'Arabi
Mubin (16: 103; 26: 195) which means an all embracing and clearly
expressive and precise language. It is a language that is self-suffi-
cient and does not stand in need of borrowing from other language
to express itself. This borrowing from other languages to express
an idea or an object is a kind of a weakness of that particular
language. Various languages carry such weaknesses and can inflict
upon others on their part such a weakness, which in turn have a
great impact on the thinking process. But the language of the Holy
Qur'an is in this regard perfect, doubtless, and free from
contamination and influence of other languages. The purity of the
language of the Holy Qur'an, the clarity of its expression, and the
lucidity of its ideas and the force of its spirituality is one of its
miraculous beauty. Its grammar, vocabulary, idiom, pronunciation,
and script have remained unchanged till today. In addition, it claims
that it is the basis and the source of all other languages. It is the
first as well as the last medium of Divine revelation. It is the word
of God which was with God.
"We have sent to you the perfect book for no other purpose but
that you may explain to the people things over which they differ."
says the Holy Qur'an. Now if the purpose of the Holy Qur'an was
to explain to the people things over which they differ, then this
has to be in a language not only eloquent in its meaning but also
free from the changes of time. What language can make such a
claim? The language in which the perfect Scripture was to be
revealed, could not possibly be expressed in a language of human
creation. A finite mind could not make words sufficiently wide
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and deep in this accommodations to convey an infinite mind. The
Arabic language was definitely the proper vehicle to convey the
Message and the teachings of the Almighty.
Arabic - The Eloquent Language
(Al-Lughat al-Fusha |_ s *^iJI wJJI)
The Arabic which is written and spoken today is essentially the
Arabic of the Holy Qur'an and is called al-Lu gh at al-Fuslid
^jawaill sjJJI ( -the eloquent language). It is uniform throughout
the world and has preserved all its essential features.
It was the Holy Qur'an which fixed and preserved forever the
Arabic tongue in all its purity, the simple grandeur of its diction,
the chaste elegance of its style. As already said, the very word
'Arabiyun means eloquent, clear and expressive. This language
has innumerable roots and each one possess a clear meaning. It
has words and phrases to express fully variouis ideas and
distinguished between shades of meaning. Even the letters of the
Arabic language possess clear and definite meanings. It is
extraordinarily rich in those inherent qualities which meet all our
needs.
No other book or scripture in the world can be credited with
keeping a language immune to change for centuries. The Holy
Qur ' an has performed this miracle. It is not certain which language
was spoken by Jesus Christ. His last words on the cross indicate
that it may have been some Hebrew dialect. In any case, whatever
language he may have used to teach the children of Israel it could
not convey his actual mind to us today, as his language is no longer
spoken. No language which was used by any prophet is in existence
today, but the Arabic of the Holy Qur'an is the one and only
exception to this otherwise general rule of change. Moreover, as
the lexicons of Arabic were written by the generation immediately
following that of the Holy Prophet ffi° , we are in possession of
the meanings of every word used in the Holy Qur'an.
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Phonology of Arabic Alphabets
Arabic has 28 alphabets as follows:
Alif I (Hamza), Ba o, Ta o, Tha o, Jim £, Ha £, KM
r, Dal i, Dhal 5, Ra j, Za j, Sin L/ *, Shin ji, Sad <_^>,
Dzad Je>, Ta J?, Za J?, ' Ain p , Ghain p , Fa o, Qaf J,
Kaf J, Lam J, Mim », Nun j, Ha », Waw j, Ya j.
Some of them have equivalents in English and others are particu-
larly difficult for English speakers to pronounce. There are some
guttural letters (- Haruf al-Halqiy ah ZJiLt I <Jjj>) like kh r , gh p ,
h r and h t, they have sounds coming deep from the throat, some
are the gingival letters (- Haruf al-Thaubiy ah i-u^lJI <-Jjj>) and
others the labial letters (- Haruf al-Shaftiyah LjJLLII o^>j. There
are a series of emphatic consonants such as t J», dz i, s ^^3, dh Jo
and za j k J , which strongly influence the pronunciations of the
surrounding vowels. There are three short vowels (a, i, u), ^ , _ ,
_, , and three long vowels (a, i, u) and u , _ , *. .
Each letter of the Arabic alphabet has been assigned a numerical
value - Hisdb al-Jummal JlJ- 1 w-> Lu>. For example Alif has the
value of 1, Kaf J is 20, Qaf J 100, Shin J, 300, Ghain ^1000 etc.
Words and Roots in Arabic
Arabic words always start with a single consonant followed by a
vowel. Long vowels are rarely followed by more than a single
consonant and there are never more than two consonants together.
The overwhelming majority of Arabic words have a root, which
is generally three consonants interlinked with vowels. This root
provides the basic lexical meaning of the word. A triliteral is a
very economical word. It is a golden means between a long and a
short word and is easy to pronounce, hear, write and conjugate.
These triliterals are the foundation of quadriliterals and the
combination of the words. A trio of letters in any order is capable
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of giving a root word, this makes their number innumerable. An
attempt was undertaken by Khalil bin Ahmad (d. 175 A.H /791
A.D.) to compile an Arabic Lexicon on the basis of permutation
and combination of 28 letters of Arabic alphabet. This work is
known under the name ofKitdb al- 'Ain oy«J I ^ L£ . As the number
of words thus formed ran into hundreds of thousands, Khalil and
his helpers were unable to complete the work.
The Arabic roots furnish a perfect meaning for the expression of
the most subtle human thoughts and reflections. They are capable
of transmitting human thinking into words in such a manner that
when a person desires to make a detailed exposition, for instance,
of the Being and the Unity of the Creator, polytheism, the obligation
due to Him, the rights and obligations of human beings, doctrines
of the faith and the reason of supporting it, love and other human
attractions, ecstasies, feelings and senses, hatred, the refutation of
false religions, biographies, commandments and prohibitions,
dictates of common sense, agriculture, employment, astrology,
astronomy, medicine, logic, physics and other sciences, the roots
are capable of helping him in all these affairs. He has at his disposal
a word or root for every idea or complex diversity of ideas that
may arise in his mind, and he is not dependent on a foreign
language or on building a new word by combining two or three
words together.
The Spellings of Arabic
Like the number and order of letters, the accent and the spelling
of an Arabic word are rigidly fixed. Vowel signs - I'rdb o l^tl
play an important role in assigning pronunciation, accent and the
meaning to a word. With its system of I'rdb one can distinguish
the logical categories of speech with great clarity. For example
Murid Ju-a means a person who is obedient but Marid -by> is a
rebellious person. The slightest change of accent will yield a
different root and meaning. Bd 'a <■ L means to come back but Bd 'd
f L to trade. This is a marked contrast with other languages which
have been reforming their way of spelling.
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The spellings of the Arabic language are based on very firm foot-
ing. One cannot interfere with them without interfering with the
meaning of the word. For instance, in English sometimes the letters
C give the sound of K as in cat or cable, but sometime its sounds
like S as in 'cell' or 'celibacy'. Look at the three different sounds of
letter S as in 'caustic' in 'cause' and in 'sugar'. Look at the sound of
the letter G in 'gage' and in 'gain'. To produce the sound of F
sometime the letter F is used as in 'father' but at another time Ph is
used as in 'elephant'. Compare this aspect of English spelling with
the following sarcasm of Bernard Shaw. As an example of the
English spelling he constructed the word 'Ghoti' which should be
pronounced 'Fish'. He pointed out the gh combination was to be
pronounced like the / in cough, the vowel o like short i as in
woman, and the ti combination like sh in nations. Such is not the
case with Arabic.
It is said that it was Abu Aswad Dually (69 A.H. / 688 A.D.) who
first collected, registered, and made compilation of the rules and
regulation of Arabic spellings under the instruction of Omar bin
Khattab. It is said that some people brought a non-Arab who was
reciting the verse "Allah and His Messenger owe no obligation to
these polytheists. " (9:3) to Omar bin Khattab. The last word is
written and pronouced Rasulahu dj^j but when written with
kasrah (underscore below lam and ha) as Rasulihi dj^j the
whole meaning changes and the verse will then be translated: "God
forbid, Allah owes no obligation to those polytheists and his Mes-
senger". Due to instance that Omar decided to instruct for the
registration and collection of the rules of I'rdb (vowel signs) in
the Holy Qur'an.
The Science of Derivation
(Tim al Ishtiqaq JjlL^i^l -it)
Arabic has a regular system of derivation, etymology, conjugation
and scheme of verbal inflexion and also of connecting letters for
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making nouns, verbs, subjects, objects, adjectives, pronouns, adverb
etc. from its roots. This science is called 'Ilm al Ishtiqdqj\I^^i\
Jlc. This is done by adding some letters to the root word or by
changing the vowel signs - the I'rdb. Similarly, Arabic has regular
ways of making different words from the root word to signify
tense, number, gender, and paradigms.
The simple root form of the verb is called al-Fi'l al-Mujarrad
(i/juJI Jjtill the stripped verb), on which other words are de-
rived. The derived forms are Madzidfihi (<ui Juy- the added or
deflected). They are made by changing vowel points, adding letters
or by adding letters before or between the radicals. The Abwdb
^_> Ijj I (sing, bob o L meaning kind or sort) are a class or a group of
derived words from the basic common root. For example, take the
three consonants ka J, ta O and ba k_>. This combination is
associated to do with writing. Following are some derivation and
their patterns derived from adding different vowels and alphabets
between the consonants:
Kataba L-if
he wrote
a - a - a
Katabu lj-3"
they wrote
a - a - u
Katabat c~s*>
she wrote
a - a - a - 1
Katabna Lli?
we wrote
a - a -na
Yaktubu v_3^J
he writes
y - a - u -u
Yaktabuna jj^S^
they write
y - a - a - u- na
Taktubu v_J5sJ'
you write
t - a - u - u
5 f %? s
Naktubu yJSJ
we write
n - a - u - u
Kitab v >bis'
book
i - a
Maktab y3^o
school
m - a - a
Maktub ^J&j>
letter
m - a - u
'Uktub JiTt
write
u - u
A number of prefixes and suffixes such as bd o, fa o, lam J, 'an
jjx, can be added to the root words to make prepositions, definite
articles, subject of verb (you, we etc.), feminine, plurals and even
dual numbers. Many languages suffer from the defect that they
are compelled to employ compounds in place of elementary words,
but Arabic is free from this deficiency. Classical Arabic has a fairly
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small number of prefixes and suffixes and prepositions such as bd
^),fi ^ji, 'an jx and lam J, but they are very important in assigning
the meaning of the word. Compound words like 'workshop', or
'bookstore, found in English are non existent in Arabic.
Derivational and inflexional forms make the Arabic language ex-
tensive. This complexity is matched by the regularity and symmetry
of the form and is very logical and regular. There are almost no
irregular forms in the language. In addition to two tenses, perfect
and imperfect, there are imperative forms, active and passive, and
energetic forms. Take the example of the root Fa 'ala JJtl (he did)
which can be inflected for the person, number, two genders, per-
fect tense, active and passive paradigms etc. as follows:
Paradigm of triliteral verbs
Preterites Aorist Participle
active passive
Fa'alaJ-xi Yaf 'ilu jjuu Fa'ilun J-cli Maf 'ulun jj*Ju>
Fa'ila J-*! Yaf'ulu Jjuu Fa'ilun J-cli Maf 'ulun JjjtLo
Fa'ula Jjii Yaf'alu Jjuu Fa'ilun J-c Li Maf 'ulun Jj-*i->
Paradigm of triliteral active participles
Singular Dual Plural
m. 3rd. pers Fa'ala JJii Fa'ala"iUe Fa'alu l^lue
f. 3rd. pers Fa'alatciii Fa'alta LJue Fa'lna ^Jue
m. 2nd. pers Fa'ltacJue Fa'altumUdue Fa 'al turn *Jue
+ / m W r% st -yet ti <-i 1 1« " I — a Un 'nltn «-» r\ •• 1 _ « Go nltnnnn . ** I — A
f. 2nd. pers Fa'lti CJjd Fa'altuma LoJlil Fa'altunna j^H*!
1st. pers. m./f. Fa'altu cJue Fa'alna Uue Fa'alna LJmi
Paradigm of triliteral active aorists
Singular Dual Plural
m. 3rd. pers Yaf'alu *X*^i Yaf'alan lyk*Ju Yaf 'alun oJ^i.
f. 3rd. pers Taf'alu JJuLJTaf'alani j"il*ij Taf'alna ^»JC
m. 2nd. pers Taf'alu JjtiiTaf al an ^juQ Taf'aluna5^1«ij
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An Overview of the Dictionary
J^ U M M
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24-D.
An Overview of the Dictionary
f. 2nd. pers Taf 'alin jdbuJ Taf'alan j%uC Taf'alna LLxij
1st. pers. m./f. Af al J*11 Naf alu JJuu Naf alu JJtiS
Thus, more than two hundred words can be built and arrayed in a
fixed and standard pattern from the root word of three consonants.
By knowing the meaning of the base one can know the meaning
of the derivative. This system of paradigms and derivatives is
unique to Arabic.
All these derivatives are pregnant with a vast variety of meanings.
In Arabic, says Titus Burkhardt, the tree of derivation from certain
roots is quite inexhaustible. It can always bring forth leaves, new
expressions to represent hither to dominant variations of the basic
idea or action. This explains why this Bedouine tongue was able
to become the linguistic vehicle of an entire civilization,
intellectually very rich and differentiated (Art of Islam, Language
and Meaning, p. 43)
One can imagine the vastness of the Arabic language by the fact
that it has many different words for sword, many different words
for lion and many different words for snakes. For the young of
every animal there is a different word, as for the young of a human
being.
Philosophy in Arabic words
Arabic words are extraordinarily eloquent and rich in significance,
and their meanings are self evident. Look at the word kitdb ^ \s£,
for example, as the word for book. It is the noun from infinitive
kataba L3" which means to write, to collect, to sew, to close, to
decree, to ordain, to inscribe, to teach calligraphy. So if one had
no notion of what the word kitdb ^ \s£ meant, yet the underlying
meaning of the root word will indicate that kitdb oli' has to do
with something which is written, collected, stitched and bound.
In other languages the equivalent words have nothing of the
peculiar and comprehensive idea. Again, bait CwJ is an Arabic
word for house. The root word bdtd o li means to spend the night,
to marry, to brood over a design, to be busy about a thing during
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the night, to build, to prepare provision for night, to have a family.
One may pass the daytime wherever one likes, in gardens, in parks,
on roads, but one is at home for the night. Moreover, marriage
and food also need a house. Take the Arabic word for earth 'Ardz
Jaj\, it literally means to revolve something, to whirl a thing, to
revolve a wheel, to make revolution (Lisan, Taj). It is due to this
fact that the Muslims discovered that the earth is revolving.
Not only the richness of roots but also the presence of certain
consonants, especially the pharyngeal H r and 'Ain s- , the alter-
nation of consonants and vowels, and the emphatic features of
pronunciation give highly characteristic meanings. Through the
use of definite article al and vowel points and sequence, exten-
sive meanings and exclusive connotations are conferred. To
achieve the same purpose other languages need to employ several
phrases and sentences.
Another excellence of the Arabic language is that even the combi-
nation of its letters possess meanings which are generally com-
mon to all the words that are derived from this root. For instance
the letters Lam J , Mim > , and Kdfd) in any combination express
the idea of power and strength, as Malaka l£L> means to posses a
thing, to become owner of, to conquer, to have control, to rule, to
take, to acquire, to make any one to reign over, to give support, to
act as a sovereign, to become a landlord, to get the right of property.
Malak tiU-o is an Angel, king, or sovereign. Malakut CjSSj> means
empire. The adoption of the word Malik dJlo for God is to show
that Allah is not guilty of injustice if He forgives his servants as
He is not a mere King or a mere judge but more properly a Master.
The verb Kalima lif means to wound, to offend, birds of prey,
calamity, to be rough, brutal, make a strong path, strong earth,
rugged ground, commandment, orator. Kamala A^S means perfect,
complete, whole. Mukkummilat cJ%S^> is supererogative work.
Kdmil J-oli" is that which is complete and perfect. Lakame SJ to
box, punch, etc. Makalat al-bi'r jL)\ cJiSLo to hold much water (
in a well), to have much water in a well.
Similarly words containing a combination of Jim r and Nun j
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such Jinn ^>, Ajinna ^> I indicate the meaning of concealing and
veiling. Junnatun cu> is a coat of mail, women's skirt, covering,
something hidden or a veil. Junnatun cl> to be hidden, Ajinna
£»l to veil. Jinn js- is something hidden. Jannat ci> is a garden
with many thick trees that cover the earth. Janun jj^> is madness
that conceals the senses. Jundn jLl> is the darkness of the night.
Majin " t y*-» is shield. Jinnin cr^> is fetus (which is hidden). Najja
nJ is to hasten and go out of sight. Similarly combinations of the
consonant Sin ^, Lam J Mim > as in Salama d** give the meaning
of tenderness and softness.
If hamzah <- comes with bd o it gives the meaning of remoteness,
aversion and going away from. Some examples include: Abatha
CtJI: to speak ill of, to slander. Abada Jul: to become wild, to take
fright, to irritate. Abasa j*jI: to reprove, to despise, to humiliate.
Abaqa^yV. to run away, toflee.A&ma^l: hatred, enmity, Ta'abaha
'an: ^& <l>\J to turn aside with scorn from. Aba ^1: to refuse, to
disdain, to scorn. Abita al-Yaum »^JI Co I: because of intense heat
the people left work. Abaza al-Zabyo ^JaJljJ: to dart forth and
rush away. Abina Zadun Bakran \£j Juj &>\- Zaid accused Bakr
and charged Bakr with a fault so he left Zaid. Abiha 'an al-Shai
,_jCJI j-c ajI: To turn aside with scorn from a thing.
If ha r and jim r are combined it gives the meaning to hinder
anyone from access, as Hijdb u1m> means screen or veil, Hajab
to hinder, Istahjab ^»i^ I to appoint chamberlain. Hdjib
► L> is eyebrow which protects the eye, mahjub the blind man. If
Ha r is combined with Rd j it gives the meaning to be painful, as
Harm j> means to be hot day, to fight, to be enraged against, to
restrain, to twist, to rancour. Harratun "tj>: to be thirsty.
Thus almost all Arabic words may be said to speak for themselves.
It may be called the sense of logical development. Such is not the
case with non-Arabic languages. Words in them are dumb things
possessing for the most part no meaning beyond that which the
society chooses to give them. It is because of this fact that the
language is called the eloquent language (ju« ^.j£- Arabiyyun
Mubin) and all other languages are called Ajami ^^a^s. which
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means dumb. The words of other languages are not so rich in their
significance. The words have received the meanings they bear,
but in themselves have nothing to show as to why they were chosen
to bear it. For more word and other examples one can consult the
books of Abu al-Fatha, Ibn Jinni and Abu Ali al-Farsi.
The Science of Substitution
(Tlmal-Abdal JljuVI JLt)
'Ilm al-Abddl JIjuVI Jlc is the Science of Substitution of one
letter for another. In Arabic some letters of a word can be changed
Qjjbadal) without the loss of their meaning. For example substi-
tution of lam J in place of nun j as in Hatalat al-Samd'u «L_JI
cJii* and Hatanat al-Samd'u *L— J I cui*: to pour the cloud, a
continuous rain; mini » as substitute of nun j as in Dahmaja
riA* j and Dahnaja ruAy. to totter; bd y> for mim » as Makhara J£
and Bokhara j£: to clean the water; sin ^ instead of sad ^a as
Yabsutu la—.-; and Yabsutu Ja*3£>: He amplifies or Musaitirun
jl l 1-u^ instead of Musaitirun Ja^j>: A keeper, stern and hard.
Other sciences include the Science of Derivation ( 'Ilm al Ishtiqdq
jLiLiVI Jlc) and the Science of Etymology and accents and part
of grammar dealing with variable forms of words according to
their appearance and shape ( 'Ilm al-Sarf<Jj^al\ Jlc) . Some books
on this subject are Sirr al-Liydl Fi al-Qalb wa al-Abddl JIjuVIj
v_JlaJ I <\ JLJJ \jui by Ahmad Faris known as Shady dq J L jJt, Safinah
alJLi by Muhammad Ra gh ib Pasha, Al- Alam al Khaffdq min 'Ilm
al-Ishtiqdq Jlc j-o J LajL I Jl*J I J LiLi*^ I by Siddiq Hasan of Bhupal
(India), Fiqh al-Lu gh at ^utill <ui by Ibn al- Faris, A I -Tanwir jjj^d\
by Ibn Dhiyab. Arabic scholars such as Asma'i, Qutrab, Akhfash,
Abu Nas al-Bahili, Mufu dzdz al bin Salamat, Mubarrad, Zajjaj,
Ibn Khalawaih, Sayuti and Shoukani have written many pages on
these subject.
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Philosophy in The Qur'anic Words
Every word contains in it a reason and philosophy for which it has
been selected to convey a particular idea. Every Qur'anic doc-
trine becomes clear when the original and basic meanings used
for it in the Arabic text are studied. In the case of other scriptures
one must sit at the feet of the learned, Church fathers, Rabbis and
Hindu pundits and their theologians who give their own biased,
filetered conception of the various things taught in their respec-
tive books.This is not the case with Arabic.
Every religion speaks of certain varieties but the words used to
signify these do not properly express the correct message intended
to be conveyed. Good and Evil, for example, are the chief themes
in all religions. Every religion gives a particular significance to
them. But do the words used for Good and Evil express the whole
idea behind them? Do these words tell what is good and what is
evil? The Arabic words for them are eloquent enough to convey
the underlying idea. The Holy Qur'an uses the word Khair j^>
for good which literally means things elected, and the word Sharr
j£> for evil which means anything which is to be rejected. There
are many other words used in the Holy Qur'an to differentiate
different types of vice and evil as Jundh r L>, Ithm *5l, Udwdnj lj j I,
Dhanb yoi, Fuhush J^>d, Ba gh i^Ju. 'Isydnji^.stc , Su *_^, Fisq
J— J, Fujur j>d, Khit'an tlia>, Fasdd iL-i, they all convey the
idea of sin. Sin, according to the philosophy of Qur'anic words
means leaving one's original position. Righteousness, as it were,
has appointed a certain place to stay and if one leaves this place
one commits sin. But when one returns to it, one repents. This is
called Taubah IjJJ or repentance, which literally means to return.
No repentance is acceptable unless one returns to righteousness
or the original position. According to the Holy Qur'an the human
being is created free of sin, and only when he leaves his assigned
place, he enters the sphere of sins. That is why we read:
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I call to witness (four period of human evolution
including) the Fig (symbolic of the era of Adam
when the foundations of the human civilization
were laid), and the Olive (that of Noah, the founder
ofShari'at), And Mount Sinai (that of Moses when
the details of the Sharif at were revealed), and this
town of security (of Makkah where with the advent
of the Prophet Muhammad, the Divine law was
perfected and finalized).
We have surely created the human being in the
finest make and the best proportions (with
enormous capabilities for an all round
advancement through the process of evolution).
Then (according to Our law of cause and effect)
We degrade him to as the lowest of the low (if he
does evil deeds). Different, however, is the case of
those who believe and do deeds of righteousness.
There awaits them a never ending reward (95:1-6).
Humanity from the beginning travelling on the path of evolution
and in traveling has to pass through various worlds of progress
and it is Ithm *3l or sin that hinders progress. The real remedy is
not the atonement or accursed death of a person on the cross, but
to remove that hindrance and by coming back to the pure and
undefiled life which is Taubah Ly. Taubah Xjy is thus leaving
the path of sin, starting the journey again from the point where
the wrong course was adopted and departed from the right path.
This treading on the "straight right and exact path" is called by the
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Holy Qur'an the Sirdt al-Mustaqim ,. JLr.,.^1 I J?\j~&. The word
Taubah Ijy traces origin to the region of Tazkiyah *~£'y- the right-
eousness, which is the light shed in the hour of darkness and
forgetting right path. In order to get Tazkiyah *-£jj one must
overpower the Nafs al-Ammdrah "t>j Lo V I ^Jc> - inner self that incites
sin. The Holy Qur'an says human nature is surely prone to enjoin
evil (12:53). The over powering of Nafs al-Ammdrah »jLo*^l ^^Ju
leads to the development of the source of the moral condition which
is called in the terminology of the Holy Qur'an, Nafs al-Lawwdmah
Lol^JJI ^^Ju - the self accusing soul (72:2). This is the spring from
which flows a highly moral life and on reaching this stage a human
being is freed from bestiality, the change from the disobedience
to the self accusing soul being a sure sign of its improvement. The
Qur ' anic word Lawwdmah Lo I^J literally means one who reproves
severely. The Nafs al-Lawwdmah Lo fjH I tr dtj -self-accusing soul
- has been so called because it upbraids a person for doing of evil
deeds and strongly hates unbridled passions and bestial appetites.
Its tendency on the other hand is to generate noble qualities and
virtuous disposition. This self accusation transforms life so as to
bring its whole course and conduct to entire moderation, and to
restrain the carnal passions and sensual desires within due bound.
Although the Nafs al-Lawwdmah Ij> I^JJ I ^J6 - the self accusing
soul upbraids itself for its faults and frailties yet it is not the master
of its passions nor is it powerful enough for Taubah "L>y - to return
completely and practice virtue exclusively. The weakness of the
flesh sometime gets the upperhand and then it stumbles and falls
down, yet it does not persist in its fault. Every failure brings a
fresh reproach at this stage. The soul is anxious to attain moral
excellence and revolts against evil which is the characteristics of
the spirit prone to evil Nafs al-Ammdrah SjLoVI Lf >JLJ. Not
withstanding its desire and yearning for virtue sometimes it
deviates from the right path.
The last stage on the onward journey of the spiritual and
moral uplift is called in the Holy Qur'an, Nafs al-Mutmainnah
JuakJI \j»ij, or the soul at peace and rest (89:27). This is the
real stage of Taubah. This is the highest stage of the
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spiritual journey to which a human being can aspire in this
world, that he should rest contented with Allah and should
find his tranquility, his happiness, and his delight in the
Almighty Allah.
Abbreviations in Arabic
(Muqatta'at oLxLi-o)
Like many other languages Arabic also makes the use of abbre-
viations. The language operates like the delicate-minded wise per-
son who can express his meaning in diverse ways. An intelligent,
capable, competent person can sometimes accomplish with the
movement of an eyebrow, nose or hand, that which would normally
require verbal expression. He can convey his idea and meaning
through delicate nuances, variances and differences in tone. This
is a way also employed by the Arabic language. Sometimes the
use of the definite article or an arbite it conveys a meaning that
would need several words in other languages. Vowel signs often
serve a purpose which would require long phrases in other
languages. Sometimes the situation requires that the next point
be conveyed very swifty after a noun such as Ibrahim *a^ I instead
of Ibrahim < ^\ J A, or Alif Lam Mim Jl for And Allah 'Alam Jicl
jj Ibl - 1 am Allah the All knowing or simply Sad ^a for Sail- Allah
alaihi wa Sallam J~^>j <^Jlc *jJ I ^JL? - Peace of blessing of Allah
be upon him, Hamdal J_L?" for Alhamdu li-Alldhi Rabb al-Alamin
JU jlJ-I ayoJLxJI y>j - all types of perfect and true praise belongs
to Allah alone the Lord of the world, or Hauqala Jij> for La
Haula wa la Quwwat ilia bi- Allah jJJL^I »ji*^j J>>*^- there is no
strength to turn away from what is evil nor power to adapt the
course of good unless Allah gives such strength, or HaiAla JJLa
for La Ildha ilia Allah aJjI^I J IV- There is no other, cannot be,
and will never be, one worthy of worship but Allah, or Aradztu
c^tsj I - 1 have visited Makkah and Madinah and the environments
or Tahfaltu cJlif" - 1 am accustomed to eat wholemeal bread and
have decided not to eat any other kind. These are some examples
of the shortened forms of words and phrases. They are certainly
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not mystic symbols as some people tend to think due to lack of
knowledge of Arabic. In the past when all writing was done by
hands such abbreviations saved time and space. Today, they serve
the purpose in many fields. Such abbreviations have become a
sort of language within a language. Such few words, letters or
vowels convey extensive connotatins. They possess such roots
and idioms perfect to express and the most subtle human thoughts
and reflections.
Abbreviations in The Holy Qur'an
(Muqatta'at fi al-Qur'an jl^iJl ^j oUkLo)
The Holy Qur'an makes use of abbreviations. The second chapter
begins with an abbreviation and in many other chapters abbrevia-
tions are found. They are not mystical words as some people, due
to ignorance of the Arabic language tend to think, but are short-
ened forms of words. It is also wrong to think that the Holy
Prophet £g£ or his companions m did not know the meanings of
these shortened forms of the words. These abbreviations are not
pronounced as a single word but as letters. For example the
abbreviation J I will be pronounced Alif Lam Mim and not Aim
These are a part of the text of the Holy Qur'an, so it is wrong to
leave them untranslated. The letters of these abbreviations stand
for words as Alif Lam Mim prefixed to chapters 2, 3, 29, 30, 31,
&n&32stm&for And Allah A' lamu At I *i) lb I- 1 am the All-Knowing
Allah and Sad for Al-Sddiq - the Truthful. These abbreviations
occur in the beginning of twenty eight chapters in the Holy Qur'an
and are made up of between one and five letters of the Arabic
alphabet. They are Alif I, Ha r, Ra j, Sin ^, Sad ^a, _Ta J?,
'Ain f, Qaf J, Lam J, Mim », Ya j. They have not been placed
randomly at the beginning of the chapters nor are
their letters combined arbitrarily. There always exits a deep and
far reaching connection between them and the text of the chapter
which follows them. 'All, Ibn 'Abbas, Ibn Mas'ud, Mujahid,
Ibn Jubair, Qatadah, Ikramah, Suddi, Sha'bi and Akhfash. (may
Allah be pleased with all of them) all agreed in interpreting these
abbreviations.
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Richness of the Meanings
In Arabic one can sometime read a volume in a single chapter,
chapter in a verse and in a single word perceive a veritable treas-
ure of knowledge. Just take the case of the very first attribute of
Allah mentioned in the Holy Qur'an - Rabb Ljj. Rabb is not Lord,
nor derived from Abb - father, not a tribal deity, nor the national
God of any specially favoured race or people, nor any narrow
'Lord of the hosts' or the anthropomorphic 'our Father in Heaven'.
Rabb al Shai 'a ^Dl t~>j - means he gathered together the things,
he owns the thing. Rabb al-Qaum L>j »jiJI - means he ruled over
the people and administered their affairs. Rabb al-Ni'mata jujuJI
L>j - means he increased and developed the favour. Rabb al-Amr
j*i\ Ljj means he improved and completed the matter. Rabb al-
Sabiyya [y^ I oj - means he sustained and looked after the child
till he was of age. The word Rabb Ljj as an attribute of God
means Master, Chief, Determiner, Provider, Sustainer, Perfecter,
Rewarder, Ruler, Creator, Maintainer, Reposer of properties in
things of nature, Developer, Framer of rules and laws of the growth
of things, Regulariser, Foster of things in such a manner as to
make it attain one condition after another until it reaches its goal
of completion and perfection. Thus, the word Rabb conveys not
only the idea of fostering, bringing up, or nourishing but also that
of regulating, completing, accomplishing, cherishing, sustaining
and bringing to maturity the evolution from the earliest state to
that of the highest perfection. Rabb L>j also means the originator
of things and their combiner to create new forms. He is the Lord
who puts things on the way to perfection. The word signifies many
processes which every entity passes through on its course of crea-
tion and evolution before it reaches its final development. The
word also points to the fact that a human being has been created
for unlimited progress under a law of evolution in the physical
and spiritual world. The real principle of evolution is not at all
inconsistent with belief in God. But we must warn the readers that
the process of evolution referred to here is not identical to the
theory of Darwin.
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These meanings of the word Rabb have not been forced and thrust
upon this word. The lexicons of the Arabic language, as Khalil,
Mawardi, Abu al-Baqa, Ra gh ib. Ibn Mukarram, Zamakhshari,
Muhammad Murtadza Zabidi, Jauhari, Fayumi, E.W. Lane and
others speak of these illustrations when they give the detailed
meanings of the root Rabb "L>j. It must be admited that all other
languages lack an equivalent of the word as they have no equivalent
of other attributes of God such as Rahman J?j, Rahim *^j and
words like Hamd jj?, SirdtJ^\j^> among others.
Arabic Grammar
Sibwaih (180 A.H. / 796 A.D.) was the first to write the rules of
Arabic grammar. Other well known Arab grammarians
were Asma'i (180 A.H./796 A.D.); Kisai (189 A.H./805A.D.)
Qutrub (202A.H./817 A.D.) Farra' (207 A.H./822A.D.), Akhfash
(210 A.H./825 A.D.), Ibn Duraid (223 A.H./838 A.D.), Mubarrad
(282 A.H./895 A.D.) and Tha'lab (291 A.H./904 A.D.).
The grammar of Arabic language is very complete, thorough,
systematic, and intact in every detail. Grammarians have not in-
vented or discovered anything new nor have they framed any new
rules to which other people must conform having studied this
natural language they found that it was illustrative of a complete
system of rules and they proceeded to formulate those rule in order
to facilitate the study of the language.
There is a complete order of verbs and nouns where similar verbs
are mutually related with similar nouns in a logical way. By using
simple signs like Al J I or Tanwin, or by changing the order of
words it conveys an idea which some languages may express in
many sentences.
Classical Arabic, or Lu gh at ul Fushd ^ LS s^aJi}\ £*J as they call it,
by reason of its incomparable excellence was the language of the
Holy Qur'an and that of the Holy Prophet ||j . The Holy Qur'an
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was the source of Muslim moral, civil, political, and spiritual code.
Hence a vast collection of Lexicons and lexicological work were
composed by the Mulsims in this language. Utmost care and
research have been employed to embody everything that should
be preserved of the classical Arabic language, with the result that
a vast collection of such authority, exactness, and copiousness, as
we do not find to have been approached in the case of any other
language of the world, has been in existence.
A line was drawn between classical and post-classical Arabic. It
was decided by common consent that no poet, nor any other writer
should be taken as an authority with respect to the words, the
roots and signification, or the grammar of the classical language,
unless he was one of those who had died before the rise of Islam -
the first century of the Hijrah - or who had lived partly before and
partly after that. The poets or person of the post classical periods
were called Muwallid jJj-o and their Arabic is called Jdhliyah iA& l>
or Ma khdz armin >y<*£. The commencement of the period of the
Muwallids must have preceded the middle of the second century
of the Hijrah.
A distinction must be made between the classical and post-classical
Arabic. The former language was that of the Holy Qur'an and of
the sayings of the Holy Prophet ^fe (- Hadith), both are the sources
of Islam. The period of classical literature begins with the proverbs
and poetry of the nomadic northern Arabs preserved by oral trans-
mission, and some written records of the 7th and 8th centuries.
The classical written literature begins with the first written
compilation of the Holy Qur'an in the 7th Century. The origin of
the Arabic poetry can only be guessed and the 7th and 8th century
collections indicate that 6th century poets showed a fully developed
poetic art. This poetry became the standard language of classical
Arabic literature. Some of the most important pre-Islamic poets
are Imra al-Qais, Zubair, A'sha and Tarafah. A part of the poetry
has survived in Sab 'a Mu 'allaqdt o LiLco *_^, Ta 'bbat al-Shar
j-Ltl c~ju and Hamdsah ju-L?" compiled in 9th. century A.D., in
Mufa dz.dz. aliy at O LJLiaiLa by Abu Tammam, Kitdb al-Aghdni y> Lc V I
o llS" by Abu al-Faraj Isfahan! (356 A.H./967 A.D.), Kitdb a'l Sh 'ir
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al Shu 'ard * lyuiJ IjyuU I o \jS by Ibn Qutaiba (286 A.H./899 A.D.)
and 'Iqd al-Farid Ju^Ijulc by Ibn 'Abd Rabbihi. The classical
poetry is predominately objective, sensuous, and passionate with
little imagination and much less artificial than most of the later
poetry. In the classical poetry the description of native of the desert,
the night journeying and day-journeying with the various incidents
of hunting and stalking and lurking for game, lending camels,
gathering of wild honey and similar occupation are most admired.
The classical age ended with the first century A. H. when very few
people born before Islam were still alive.
Dictionaries of Arabic - An Overview
There are thousands of books written as dictionaries of Arabic
language. This is a very interesting and informative subject in
itself. Some examples are:
Kitab al-'Ain oyJI oLi'by Khalil bin Ahmad (d 169 A.H. / 786
A.D.) He was the first person to start the composing of an Arabic
Dictionary. The very name of book indicates that he started his
work with the Arabic word 'Ain. He gave the alphabets the
following order:
'Ain p, Ha r, Ha », KM r, Ghain &, Qaf J, Kaf J,
Jim r. Shin L fi, Dzad Ja, Sad<_^, Sin^.Dhaj.Tao.
Dab, Za j Ta J», Ra j, Th a Cj, Lam J, Nun j, Fa o,
Ba i_), Mim >, Ya j, Hamza >-, Wawj.
In the beginning were the guttural letters (- Hartif al-Halqiyah
LJUlJ-I J_jj>), in the middle the gingival letters (- Haruf al-
Thaubiyah ^Uj^UI <-Jjj>) and in the end the labial letters (- Haruf
al-Shaftiyah jLjJLIJI Ojj>). Khalil could not complete his book.
His pupil Laith bin Nasir bin Sayyar Khurasan? had the honour
of enhancing the project. Later books were written to classify,
qualify and rectify the mistakes and remedy the errors of the
dictionary of Khalil. These books were known as Istidrdks J lj jjl^ I
of Khalil. Some of these Istidrdks and other books based on Kitab
al-'Ain are:
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An Overview of the Dictionary
1. Al-Madkhal JJ-_lJI by Abu al-Hasan Nasr bin
Shurmail (203 A.H. / 818 A.D.)
2. Ghulam Th a 'lab Abu 'Omar Muhammad al-Zahid
(345 A.H. /956A.D.).
3. Ahmad bin Muhammad (348 A.H. / 959 AD).
4. Abu Talib Qurtubi (436 A.H. / 1044 A.D.).
5 . Fath al- 'Ain <jrytJ I rtSA by Abu Bakr Tammam bin
Ghalib Zahidi (436 A.H./1044 A.D.).
6. Mukhtasar al- 'Ain <jrytJ \j~3^£ a summary of Kitdb
al-'Ain jyJI yL^ by Muhammad bin Hasan
Zahidi.
7. Al-Jauharah ijMji-\ an abbreviation of Kitdb al-
'Ain by Sahib bin Abbad (385 A.H. / 995 A.D.).
8. Takmilah ZJuSnj of Kitdb al-'Ain (- Appendix of
Kitdb al-'Ain) by Ahmad bin Muhammad
Khadharanji (348 A.H. / 959 A.D.).
9. Ghalat al 'Ain qyJI Jaii to indicate some mis-
takes in Kitdb al-'Ain by Muhammad bin Abd Allah
Askani .
After Khalil came other grammarians and lexicologists of the clas-
sical Arabic. Some of the best are mentioned below according to
their period.
A. Grammarians and Lexicologists of the 3rd. Century A.H.
1. Abu al-Hasan Nasr bin Shumail (203 A.H. / 818 A.D.):
Masddir al-Qur'dn jlyLlljiLaji.
2. Abu 'Ali Muhammad bin Mustnir al-Qutrub (203 A.H.
/ 819 A.D.): Muthallathdthfi al-Lughat £*Dl ^ Cjlili*.
Sadid al-Din Abu al Qasim and Abd al-Wahhab al-Warraq
wrote a commentary of it.
3. Yahya bin Ziyad al-Farra (207 A.H. / 822 A.D.) Ma 'ant
al-Qur'dn jlyDI ^L*- and Al-Nawddir wa al-Lughdt
oliilljjal^JI.
4. Abu 'Amar Ishaq bin Marar Shaibani (213 A.H. / 731
A.D.): Kitdb al-Nawddir jjl_^JI ollS" and Kitdb al-Jim
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An Overview of the Dictionary
5. Abu 'Ubaidah Ma'mar bin Muthanna (209 A.H. / 824
A.D.): Khalq al-lnsdn jLjVI ji>, a book on the limbs of
human being.
6. Abu Sa'id Abd al-Malik Asma'i (212 A.H. / 827 A.D.):
Kitdb al-Adz.ddd iljui»"tfl ^jLS" and Kitdb al-hhtaqdq
jlLLi^l oLS\ also known as Akhfash al-Ausdt jli>l
7. Abu Zaid (216 A.H. /831 A.D.) tfif<2& al-Nawddir^^
8. Abu Ubbad (224A.H7 838 A.D.): G&jrffe a/ Musannif
9. Ibn al 'Arab! (233 A.H/ 845 A.D.) JKttto al-Nawddir
10. Abu al-Hatim Sahl bin Muhammad (250 A.H. / 864
A.D.): Xftafc al-Adzddd jlju^VI ^b^ .
11. Ibn Qutaibah (267 A.H. / 880 A.D.) : Tafsir Gharib al-
Qur'dn jlyUI yj^ .r:-'-^" or Ta'wil Mushkil al-Qur'dn
jlyl!IJ5LLa JjjIj and jl—jVI jJb- Khalq al-lnsdn on the
limbs of human being.
12. Abu al- 'Abbas Muhammad bin Yazid al-Mubarrid (282
A.H. / 898 A.D.): Kitdb al Ishtiqdq jLiiiVI ollS" and AZ-
Kdmilfi al-Lu gh at SjLuI ^ J-ol^JI. Muhammad bin Yusuf
Mazini (538 A.H. / 1143 A.D.) wrote a commentary of the
later.
13. Abu al-'Abbas Ahmad Tha'lab: Al-Fasihfi al-Lu gh at
jLaJLJI ^yi r-y^ai} I . The following masters of Arabic language
wrote commentaries on his book. (1) Al-Mubarrid; (2) Ibn
Darustwaih Abd Allah bin Ja'far (347 A.H. / 958 A.D);
(3) Ibn Jinni (392 A.H. / 1002 A.D.); (4) Yusuf bin Abd
Allah Zujaji (415 A.H. / 1024 A.D.); (5) Abu Sahl
Muhammad bin 'All al-Harawi (421 A.H. / 1030 A.D),
(5) Al-Fihri (691 A.H. / 1292 A.D.) and many others.
B. Grammarians and Lexicologists of the 4 th . Century A.H.
1. Abu Ishaq Ibrahim Zajjaj (310 A.H. / 922 A.D.): Khalq
al-lnsdn jLuiVI ollS* and Kitdb al-Ishtiqdq jLil^VI <-j[^
2. Abu Bakr Muhammad bin Hasan Ibn Duraid (311 A.H.
39-D
An Overview of the Dictionary
/ 923 A.D.): Al-Jamharahfi al-Lughat iiUl ^ S^aJ-I.
3. Abu Bakr Muhammad bin Siraj (316 A.H. / 929 A.D.):
Kitdb al-Ishtiqdq JjlLLiVI oll$\
4. Ibrahim al-Yazidi (325 A.H./938 A.D.): Masddir al-
Qur 'an j \y] \j s l^a*.
5. Abu Bakr Muhammad Ibn Anbari (328 A.H. / 940 A.D.):
Shark al-Mu'allaqdt oLiLcoJI r^.
6.AhmadbinAbhanal-Undulusi(332A.H./944A.D.):A/
Mu'allam wa al-Lu gh at 2Jtl}\j Jlx-oJI. He compiled his
dictionary on materials and stuff, and started from heaven
(- Falk iiUi) and finished it with atoms (- Zarrah »ji).
7. Abu Ja'far Ahmad Muhammad al-Nuhhas (338 A.H. /
949 A.D.): Kitdb al-Ishtiqdq jUiiVI ollS".
8. Abu 'Umar Muhammad bin Abd al-Wahid al-Mutarraz
(345 A.H. / 95 1 A.D.): Al-Yawaqit al-Lughat Ul}\ CwJ I^JI .
9. Abu Muhammad 'Abd Allah bin Ja'far known as Ibn
Durstwaih (346 A.H. / 957 A.D.): Kitdb al-Adzddd ollS"
aljLirtl .
10. Abu Bakr Muhammad bin Hasan Naqqash (351 A.H. /
962 A. P.): Al-Ishdrah fi Gharib al-Qur 'an uj ji. ^ »j\Si\
11. Abu Tayyib Abd al-Wahid bin 'All (367 A.H. / 977
A.D.): Al-Abddlfi al-Lughat &A}\ <y JljuVI.
12. Ibn Qutaibah (367 A.H. / 977 A.D.y.Taf sir Gharib al-
Qurdn j lyl) I yu^i ./■:-■»*■"•
13. Abu al-Hasan Ahmad known as Ibn Faris Qazwini (315
A.H. / 985 A.D.): Fiqh al-Lu gh at aJtX)l <ui , its other name
is Al-Sdhibi Lf *> LaJ I and Al-Mujmal al-Lu gh at A^sy>}\
aJtXll and Miqyds al-Lu gh at dJcUl j-jLJLq
14. Ismail Ibn al-Ibadh al-Sahib (385 A.H. / 995 A.H.): Al-
Muhit fi al-Lu gh at LitOl ^ Jaug^aJ I.
15. Abu Nasr Ismail bin Hammad al-Jauhari (393 A.H. /
1003 A.D.): Sihdhfi al-Lughat iiftl J> ^\*-a.
Following authors wrote notes on Sihah rUvo of Abu
Nasr were:
1. Ibn Barri (582 A.H. / 1186 A.D.) Al-Tanbih wa
al-Idzdh 'ammd waqa'a min al-Wahm fi Kitdb al-
40-D
An Overview of the Dictionary
Sihdh rLx-^JI *-j\s£ ^ *AjJI jj» xij LLc ^LsjVIj 4-.>ii3L
He could not complete this task and Abd Allah bin
Muhammad al-Basti al-Undulsi completed it.
Abu al-Qasim Fazal bin Muhammad (444 A.H. /
1052 A.D.)
2. Ibn Qata' 'All bin Ja'far (515 A.H. / 1121 A.D.)
3. Abu al- 'Abbas Ahmad bin Muhammad known as
Ibn al-Hajj al-Shibli (651 A.H. / 1253 A.D.),
4. Radzi al-Din Muhammad bin 'All al-Shatabi (684
A.H. / 1285 A.H.) wrote marginal notes on it.
5. Abu al-Hasan ' All bin Yusuf Qifti wrote marginal
notes on it.
6. Shams al-Din Muhammad bin Hasan known as
Ibn al-Saigh Damashqi (720 A.H. / 1320 A.D.)
abridged it.
7. Radzi al-Din Hasan bin Muhammad (650 A.H.
/ 125 2 A.D.) wrote an appendix on Sihdh known as
Al-Takmilah al- Sihdh. r Lgv^aJ I Ld£jJI
8. Muhammad bin Abu Bakr Abd al-Qadir al-Radzi
wrote a compendium on Sihdh by the name Mukhtdr
al-Sihdh r Lx-^aJ I j \sj£ and added more material in it.
Shams al-Din Muhammad bin Hasan known as al-
Sani' of Damashqi (720 A.H. / 1320 A.D.) and
abridged it.
9. Mahmud bin Ahmad al-Zanjani: Tarwih al-Arwdh
fi Tahdhib al-Sihdh r L*..^aJ I yo-L^J' ^ rL?j*^' r-uj
An abridgement of Sihdh.
10. Khalil bin Aibak Safadi (764 A.H. 1369 A.D.).-
Nafudh al-Saham fimd Waqa'a al-Jauhari min al
Wahm **jJI j-o ijjbjJ-l *3j L_J , $ , Jl ijij. An
abridgment with some corrections.
11. Taj al-Din Mahmud bin al-Huwari : Dzdlat al-
Adib al-Jama' bain al-Sihdh wa al-Tahdhib
12. Abu al-Hilal Hasan bin Abd Allah al-' Askari (395
A.H./1005 A.D.): Takmilat al-Sihdh ^L^^JI iJuk:
13. Ibn-Sayyal: Al-Jdmi' al-Sihdh rLx^aJI *-olil
14. Abu Zaid Abd al-Rahman bin Abd al-'Aziz: Al-
41-D
An Overview of the Dictionary
Wishdh wa Tathqif al-Rimdh fi Raddi Tauhim al-Majd
al-Sihdh rUu^JI-^idL^jJ'j; ^ r^J^ uLJil"j riljil
15. Sayuti: Al-Ifsdh ft Zawaid al-Qdmus 'aid al-
Sihdh rL*~aJI ^jJlc ljM y>\j}\ JuljJ ^ rl^aJVI
16. Saghani: 'Ubab an appendix on Sihdh.
17. Al-Uwais bin Muhammad known as Waisi
(1037 A.H./1628 A.D.): Mara] al-Bahrain jjj*J\ £y>.
In it the author has refuted the objection made against
Sihdh.
Another abridgment of Sihdh was made by Qaisi
(1015 A.H./1607 A.D.). Takhrij al-Sihdh
rlawJI pjj£ . The references of the sayings of the
Holy Prophet which was quoted in Sihdh were
mentioned by Sayuti by the name Falaq al-Asbdhfi
Takhrij al-Ahddith al-Sihdh
C. Grammarians and Lexicologists of the 5th. A.H. Century
In the fifth and sixth century of the Muslim calendar the following
outstanding books were compiled.
1. Gharibain ouj^£ (- the dictionary of The Holy Qur'an
and the sayings of the Holy Prophet) by Abu Ubaid Ahmad
bin Muhammad al-Harawi (401 A.H. / 1010 A.D.). Abu
al-Makarrim (561 A.H. / 1166 A.D.) abridged it.
Muhammad bin ' Ali Ghassani known as Ibn ' Asakar (636
A.H. / 1238 A.D.) made some addition in the original book.
The name of his book is Al-Mushri' al-Rawifi al-Ziyadate
'alal al-Gharibain HI Harawi ^^Lc SiLjjJI ^ ^jjj\ pj-i-JI.
(jj^l! crujjjJI. Hafiz Muhammad 'Uraar of Isfahan (581
A.H. / 1185 A.D.) wrote a supplement and appendix to the
original book.
2. Mubddi al-Lu gh at aJJj I j i Lo by Muhammad bin ' Abdu
Allah al-Khatib (421 AH. / 1057 A.D.) .
3. Al-Mau 'ab <^s.y>} I by Abu Ghalib bin Tammam Quraizi
(436 A.H. / 1094 A.D.): In this work he combined the ma-
42-D
An Overview of the Dictionary
terial of Jamharah s^p? and Kitdb al 'Ain oytll t-jll£
4. Abu al-'Ala al-Ma'arri (449 A.H./1057 A.D.).
5. Al-Anmudhajfi al-Lughat Lift \^ rji^Si I by Ibn Rashiq
(456 A.H./ 1064 A.D.).
6. Al-Muhkam wa al-Muhit al-A 'zam . \a cV I h^>^J Ij^o^oJ I
and Al-Mukhassas fi al-Lu gh at ijJJI ^ j^.rrxJI by Abu
al-Hasan 'Alt bin Ismail Undulusi known as Ibn Sidah
(458 A.H./ 1066 A.D.).
7. Al-Muhkam »5^oJI by Safi al-Din Muhammud bin
Muhammad (723 A.H. / 1323 AD.
8. Usui al-Lu gh at LjlOI Jj-^I by Abd al- Wahid bin 'All
(463 A.H. / 1071 A.D.).
9. Qdnunji al-Lu gh at djJJl ^ jjj^ by Salman bin 'Abd
Allah Huzwani (494 A.H. / 1101 A.D.).
10. Al-Mufraddt ft Gharib al-Qur'dn jlyOI t^-i/C ^ objjLdl
by Abu al-Qasim al-Hussain bin Muhammad known as
al-Raghib al-Isfahani (502 AH. / 1109 A.D.).
11. Al-Muthallath clU I by Abu Muhammad 'Abd Allah
bin Muhammad (521 AH/1127 AD).
12. Al-Fdiq fl Gharib al-Hadith ^-U-l y*^ <_^ ^UDI
Asas j-j L- 1 and Jawdhir al-Lu gh at iutO I y> I j> by Jari Allah
Abu al-Qasim Mahmud bin 'Umar known as al-
Zamakhshari (538 A.H. / 1143 A.D.).
13. Gharaib al-Qur'dn j lyiJI y*jl^£ and Gharaib al-Lu gh at
iili\ v_Jl> by Sa'id bin Ahmad al-Maidani (539 A.H. /
1144 A.D.).
14. Al-Muhit bi al-Lu gh at al-Qur'dn jlylll oLiJu Ja^ ,
Yandbi al-Lu gh at aJlDI j—jI-j and raj al-Masd dirj s I^a) I
jrb by Abu Ja'far Ahmad bin 'Ali (549 AH. / 1 154 AD).
15. Al-Muthallath cSL>}\ by Abu al-Hafs 'Omar bin
Muhammad Qudza'i (570 A.H. / 1174 /AD).
D. Grammarians and Lexicologists of
the 7th & 8th A. H. Centuries
1. Al-Nihdyah fi Gharib al-Hadith <Z*jjJ-\ <-*jji- <_yi ^L-> L^jJ I
by Abu al-Sa'adat Mubarak bin Abu al-Mukarram
Muhammad known as Ibn al-Athir Jazri (606 A.H. / 1209
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An Overview of the Dictionary
A.D.). Mahmud bin Abu Bakr (723 A.H. /1323 A.D.) wrote
an appendix of it. 'Isa bin Muhammad Safwi (953 A.H. /
1546 A.D.) abridged the Nihdyah. Sayuti also abridged the
Nihdyah and gave it the name of al-Durrar al-Nathir
2. Al-Mu gh rib fi al-Lu gh at ajlUI ^i Vv* -1 " by Abu 'All
al-Fatha Nasir bin 'Abd al-Sayyid al-Mutarizi (610 A.H. /
1213 a.D.).
3. Imld ma Manna Bahi al-Rahmdn JS'J I ju j-o L> t "iLo I by
Abu al-Baqa al-Ubkari (616 A.H. / 1219 A.D.).
4. Tuhfaht al-Arib ft ma fil al-Qur'dn min al-Gharib
v_*j v *JI &a jlyiJI ^i v*iJ*^' *-*^ by Abu Hayyan
Muhammad bin Yusuf al-Undulusi (645 A.H. / 1247 A.D.).
5. Majma al-Bahrain ^j^Jl j-o-^/ (2) Kitdb al Adzddd
ilji^VI ollS"; (3) Shawdrid ft al-Lughat iifll^ijI^iJI; (4)
Al-'Ubdb al- Dh dkhir wa al-Lubdb al-Fdkhir cjLaJI
^S-LiJI wjLJl) ljj> I jj I by Abu al-Fadzail Dziya al-Din Hasan
bin Muhammad Omri al-Saghani (650 A.H. / 1252 A.D.): .
The last mentioned book he could not finish. He reached at
the Arabic word bukum *£j when he died. He was born in
Lahore (Pakistan).
6. Al-Muthallith clid I by Jamal al-Din Muhammad bin
'Abd Allah bin Malik (672 A.H./ 1273 A.D.).
7. Muhyi al-Din Yahya bin Sharaf al-Nawawi (676 A.H. /
1277 A.D.). Tahdhib al-Asmd wa al-Lu gh at ^L^VI v_«jJl$j'
oliOlj Akmal al-Din Muhammad bin Mahmud (787 A.H.
/1384 A.D.) changed its arrangement. So did 'Abd al-
Rahman bin Muhammad Bistami and gave it the name of
al-Fuwdid al-Saniyyah L....J I Ju \jil I Sayufi abridged it and
ave it the name Tahdhib yo xf. Similarly Muhyi al-Din Abul
Kadir, son of Muhammad (775 A.H./1373 A.D.) abridged
it and changed its arrangement.
Following Compilers of Arabic Dictionaries
are Credible Dictionaries
1. Jamal al-Din Abu al-Fadzl Muhmmad bin Mukarram bin
Manzur (716 A.H. /1316 A.D.): Lisdn al-'Arab oyJI jU.
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An Overview of the Dictionary
2. Abu al-Thana Mohammed bin Abu Bakr al-Tannukhi
(723 A.H./1323 A.D.): Tahdhib al-Tahdhib yo I4JI yu Xf.
The author was the teacher of al-Hafiz Dhahabi.
3. Yahya bin Abu Bakr (724 A.H. / 1324 A.D.): Masddir
j s ' "*
4. Abu Ja'far Ahmad bin Hasan Maliqi (728 A.H. / 1328
A.D.): Qd'idat al-Biydn wa Dz dbitat al-Lisdn
.jLJlJI ikjLi?j jL^JI 6 JljLs
5. Abu Hayyan (745 A.H. 1344 A.D.): Ithdf al-Arib lima Ft
al-Qur'dn min al Gharib v^v*" j-° jlr^' c^^V^*^' <-'^l-
6. Taj al-Din Abu Muhammad Ahmad bin Mukarram (749
A.H. / 1348 A.D.): Al-Jam'u bain al 'Ubdb wa al-Muhkam
(♦5o^oJlj v , '-H t " <-% f*^"'- ^ n & ne combined the books of al-
Sa gh ani. He also compiled and abbreviated his book.
7. Ahmad bin Muhammad al-Fayumi (770 A.H./1368
A.D.):
Al-Misbdh al-Munir ft Gha rib al-Sharha al-Kabir
j* r £^\ r/iJI y*j^£ <j* ^~ 0i " r^.-2-oJI. In it he combined
the Gharib al-Sharha al-Wajiz ^>jJI r^» y^^ by a ^"
Rafi'i and of his own research.
8. Allamah Jalal al-Din Sayuti (911 A. H. / 1505 A.D.): Al-
Muzhir jpadli Lam' at al-Ishrdq fi al-Ishtiqdq jl^iVI ix-oJ
J liiiV I ^ and Shadhrat al- 'Uruffi Ithbdt al Ma 'na fi al
Haraf <Jji-\ ^ t^*^ oLjI ^i OjjJI »jjui.
9. Abu al-Hasan Ahmad bin Faris Qazwini (985 A.H. /
1577 A.D.): Mujmal al-Lughat JuJDl J-*^.
10. Muhammad Tahir Fatni (986 AH/1578 AD).
Majma ' al-Bihdrfi Gharaib al-Tanzil wa Latdif al-Akhbdr
jL>*^l uijlU j Jj^lJIj v-Jlji ^jL^iJI f*^- He himself
wrote an appendix and some details of it.
11. 'Izz al-Din Muhammad bin Abu Bakr bin Jama't
(991 A.H. / 1583 A.D.): Al-Muthallath clUI
12. Abu al-Faidz Muhammad al-Murtadza Balgrami and
al-Zabidi (1205 A.H. /1791 A.D.): Taj al- 'Arm min Jawdhir
al 'Qdmus ^ y> LoJ ly> I j> j-o j-jjytll r ll More than hundred
thousand copies of the book are printed.
We cannot close the chapter without mention of Al-Qdmus ^y> Li! I
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An Overview of the Dictionary
by Majd al-Din Abu Tahir Muhammad bin Ya'qub of Firuzabad
(817 A.H. / 1417 A.D.). The title of his work was: Al-Qdmus al-
Muhit wa al-Qdbus al-Wasit al-Jami' li ma Dhahaba min Kaldm
al-'Arab min al-Shamdtit *-»U-l U^,-j)\ j^jliJIj ia— y-J I j^alaJI
■kjJgLa^JI j-o ^j*}\ >*^ j-o y~*i LJ. This book is based on al
Ldmi' al-Mu'lam al-'Ujdb al-Jdmi' bain al Muhkam wa al
'Ubdb ^_jL*JIj (^>i-oJI ou «-oLil ^->L>u<JI JlhaJI *l/}UI and his
own research and inquiries and that of al-Jauhan. He finished
his book while he was residing on the hillock of Safa at Makkah
facing the Ka'bah in 813 A.H. / 1410 A.D. Muhammad
Mustafa known as Daud Zadah (1017 A.H. / 1608 A.D.) wrote
a book Al-Darr al-Laqiifi A gh ldt al-Qdmus al-Muhit
ia.o^oJ Ij^j^q LaJ IJ?*A£ l^gi la. Jill I jjJI which was later translated
into Turkish under the name of Al-Bdbus j^LJI. Sayuti wrote
a book by the name al-Ifsdhfi Zawdid al Qdmus 'Ala al-Sihdh
rl^^JI ^^Jlc j^j-oliJI juljj ^ rLai^l. Abd al-Basit bin Khalil
(910 A.H. / 1504 A.D.) wrote marginal notes and named it al-
Qaul al-Mdnus Shrk Mu gh laq al-Qdmus ^Ju> Sj^ j^LJI JjJDI
^j* UJ I Noor al-Din 'All bin Ghanimal-Maqdisi (1004 A.H. /
1596 A.D.) also wrote some marginal notes on Al-Qdmus j^j-olill
which were later edited by his son. This work is known under the
title of Tarat al-Qdmus j^j-oLill» v i'. Muhammad bin Abd al-
Rauf al-Manawi (1031 A.H. /1622 A.D.) wrote a commentary on
al-Qamus and called it Al Qual al-Mdnus bi Sharhi Mughliq al
Qdmus. Ibrahim bin Muhammad al Halabi (956 A.H. /1549
A.D.) wrote an abridged form of al-Qdmus called Talkhis al-
Qdmus j-jj-o L-oJ I l _ r a_^>Jc>' . Mufti Sa'ad Allah Hindi wrote Al Qual
al-Mdnus fi Sifdt al-Qdmus ^y> UO I O UL^ <J ^y U I J_JLl I. Ahmad
Faris known as Shadyaq wrote Jdsus 'aldal-Qdmus j^oliJI i j£. j*j-l>.
Many other people worked on Al-Qdmus ^j-oLill such as Mulla
'Ali al-Qari, Qarafi, al Fast, Ahmad bin Muhammad Shairwani
and Ahmad al Din Balgarami.
The Lexicons of the Holy Qur'an
Following books are the lexicons of the Holy Qura'n and the say-
ings of the Holy Prophet, peace be upon him.
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An Overview of the Dictionary
1. Ma'dni al-Qur'dn j\jji}\ ^J> Lx-o by Yahya bin Ziyad.
2. Masddir al-Qur'dn jlylllj jLa* by Ibrahim al-Yazidi.
3. Al Ishdrahfi Gharib al-Qur'dn jlylll yo^ ^ XjLiVI
by al-Naqqash.
4. AI-Gharibain uuj^*)I by Abu 'Ubaid al-Harawi
5. Al-Mishri' al-Rawi fi al-Dziyddat 'aid al-Gharibain
aujyJI ^^Jlc sjL^JI ^ ^j^l pj-LoJI by Ibn Asakir.
6. Al-Mufraddt fi Gharib al-Qur'dn
jlyjl y*^ ^ objioJI by Ra ghi b.
7. A/ Fdiq fi Gharib al-Hadith v^jJii-l y^^ cr* cP^'
by Zamakhshari.
8. Ghardib al-Qur'dn jl^ill y*j[/£ by al-Maidani.
9. Al-Muhit bi Lu gh dt al-Qur'dn jlylll "jLaJu Ja^s^oJI by
Ja'farak.
10. Al-Nihdyat fi Gharib al-Hadith <Z*jjJ-\ <-*jj£ ^ *iU^'
by Ibn al-Athir.
11. Tuhfdt al-Arib fimdfi al-Qur'dn min al- Gharib
v-JljiJI j-« j lyLl I ^ Lq-J v>jjVI iirf by Hayyan.
12. Majdj al-Qur'dn jlydljL^ by Abu 'Ubaid.
For the life of these authors please consult the following books.
1. Baghiat al-Wu'dt slcjJI LJij (Sayuti).
2. Tdrikh Hukamd al-lslam »"5L*VI ^LSo- jtjjLi (Bahaqi).
3. Nuzhat al-Arwdh HjjVI c*ajj (Shahrzuri).
4. Al-'Aldm JUW (Zarikli).
5. Bulahat XxlJ I (Firudhabadi)
6. Sfrw/ 'Aldm al-Nubala »^LJI »^Lcl^— (Dhahabi)
7. TOtfT^lj (Safdi)
Sources of this Dictionary
The great works of Mufraddt ol j>o by Raghib (d 502 A.H. /1110
A.D.), Lisdn al- 'Arab <->yJ I j I— J by Jamal al-Din Ibn al Mukarram
(d 723 A.H. /1323 A.D.), Taj al-'Arus ^jyJI jrb'by Muhammad
al Murtadza (d 1205 A.H. / 1791 A.D.) and the Arabic English
Lexicon by Edward William Lane are the basic books from which
47-D
An Overview of the Dictionary
most of the contents of the Dictionary are drawn. They are by far
the best works ever published in this line of learning. Nothing in
this dictionary is inserted without indicating at least one if not
more of the most celebrated lexicological works. Sources of Lisdn
al 'Arab and Mufraddt are:
Ibn Faris; Ibn al-Sikkit; Abu 'All al-Farsi; Farra; Ibn Duraid;
Zajjaj.; Khalil; Abu 'Ubaid (Ma'dni al Qur'dn; Majdz al-Qur'dn
j Ijil I j L*:,- j \J} I J> Lu Al-Amthdl J \JSi I); Akhfash; Ibn Qutaibah
(Tafsir Gharib al Qur'dn'J\J&\ ^>,y- ^-.jL"); Sibwaih; Kisai; Abu
Zaid; and Asmai.
Lisdn Al- 'Arab yy-' ' o '— ^ * s one tne best and the most celebrated
lexicological work on Arabic language. It benefited from the criti-
cal researches of the predecessors and thus avoided and corrected
errors committed by earlier authors. The commentaries on the
sayings of the Holy Prophet .^^have contributed largely to this
lexicon. It is one of the most trustworthy books. The edition used
was prepared under the supervision of Abd Allah, 'Ali al-Kabir,
Muhammad Ahmad Hasb Allah and Hashim Muhammad al-
Shadhli, printed in 1374 A.H. / 1955 A.D. in Cairo. The book was
first printed in 1300 A.H. / 1882 A.D. It was composed mentioning
each word according to the place of the last letter of the root. For
example the word Kitab is to be found not under the letter K but
under the letter B. The book is one of the wonders of the age and
extremely valuable work of great utility. It comprises a very large
collection of classical words. The author has not omitted anything
that is of value.
Taj al-'Arus j-jytll rLj was compiled in Cairo soon after the
middle of the eighteenth century by Sayyid Murtadza al Zabidi al
Bilgrami. He was born in 1 144 A.H. / 1732 A.D and came to Cairo
in 1166 A. H. / 1753 A.D. It took him fourteen years to finish the
compilation of Taj. He completed his work in 1182/1768 A.D.
and died in 1205 A.H./1791 A.D. It is a compilation from the best
and most copious and authentic of the preceding Arabic diction-
aries and other lexicological works in the form of an interwoven
commentary on the Qamus j^j-olill, exhibiting fully and clearly
from original sources, innumerable explanations, meanings and
48-D
An Overview of the Dictionary
corrections of mistakes in Qdmus j^j-oli!l and other lexicons and
examples in prose and verse and a very large collection of additional
words and signification under the roots in which they belong. Of
the books from which it is compiled more than a hundred are enu-
merated by the author in his preface of Taj. In it he has exhibited
fully and clearly from the original sources many explanations which
are so abridged as to be unintelligible with copious illustrations of
the meanings, corrections of mistakes in the Qdmus and other
lexicons and examples in prose and verse.
Arabic-English Lexicon by Edward William Lane: This work
contains all the classical words, their derivative and their usages,
ample grammatical and critical prose and verse. It is offered in
eight volumes and took the author more than 30 years to complete
this work, in its fullness and richness, deep research, correctness,
and its simplicity transcends the dictionary of any language. It
was composed by means of its munificence of Duke of
Northumberland under the British government in the year 1892
A.D. The Lord Prudhoe enabled him to undertake the work with
the help of Sheikh Ibrahim Abd al-Ghaffar al-Dasuki. He had the
good fortune to acquire a large folio-volume of the great work Tdj
al- 'Arus and refers to several of the most important of the works
from which it was compiled.
Apart from such dictionaries a use has also been made from Ahadith
and Tafdsir, such as Sihdh, Musnad of Ahmad bin Hanbal and
Muwatta, some encyclopedias, glossaries, technical dictionaries
and specialized classical literature on the most diverse subjects,
and books of Islamic jurisprudence (Fiqah) in order to ascertain
the correct information. The collections were however, not simply
accepted and incorporated enblock into this dictionary but used
only to sharpen the meanings of words after actually checking the
classical source material. In the post war years several lexico-
graphical works dealing with modern Arabic became available to
the compiler such as Aqrab al-Mawarid and Munjad but they were
not incorporated. Oxford and Websters New International
Dictionary were used as a standard references for spelling of
English words.
49-D
An Overview of the Dictionary
The dictionary also includes short biographical and geographical
entries of proper names of persons and places that one would
encounter while reading the Holy Qur'an. There is however one
feature of antique usage which we have deliberately retained. It
was necessary, if confusion is to be avoided, to make distinction
between the second person singular and the second person plural.
The explanations of the particles are defection in many of the
Arabic lexicons, but it is a very important class of words, generally
more difficult to explain than any other class. The help of Mu gh i
al-Labib was taken to explain this category of words.
50-D
Dictionary
OF
The Holy Qur'an
(ARABIC - ENGLISH)
Alif I JjJI
Alif I JjJI
Alif -uiJI
I
Alifud I is the first letter of the
Arabic alphabet. Each letter of
the Arabic alphabet, according
to Hisab al-Jummal (mode of
reckoning numbers by the let-
ters of the alphabet) has a defi-
nite numerical value. Accord-
ing to this system of reckoning
the value of alif is 1.
AMI
Alifudlis derived from Allafa
*_iJl which means to bring, unite
and join together, thus the ba-
sic function of Alifu&\ is to
join and unite different letters.
As a letter of the alphabet it is
abbreviated and written as I.
There are two kinds of Alif,
namely the soft or quiescent
Alif {Alif Layyinah &lJ i_iJI)
and the Alif of movent (Alif
Mutaharrikah 2£j>Cj> Ud\).
The lateris also called Hamzah
(<■) sj-iJ> . Hamzah is one of the
six guttural letters as it is pro-
nounced from the back of the
throat. The sound emanates
from the inside of the throat
and moves towards the front of
the mouth. There are many cat-
egories of Hamzah such as of
Majhurah, Shadidah,
Mustafilah, Munfailah,
Musmatah, Maddah and
Qamariyah. It was this con-
cept that made some gram-
marians regard the glottal stop
of Hamzah as the twenty-ninth
letter, adding one more letter to
the usual twenty-eight letters
of the Arabic alphabet. But this
concept, as Ibn Hisham said, is
of later grammarians.
There are several ways of writ-
ing the Hamzah. The Hamzah
coming at the beginning of a
word is always written by put-
ting the sign (<■) on or under an
Alif as I or I. The Alif in the
beginning of a word without a
sign («) can also stand for
Hamzah. In the middle of a
word the Hamzah may be
written over Alif or a Wdw j or
it may be written indepen-
dently or on a hook as * over
a letter. At the end of a word
it may be written independently
as <■ or over Yd [$ (without
dots). Another kind of Hamzah
is called Hamzah al-Qat' Sj^j>
*LiJ I the cutting glottal stop or
Hamzah pronounced sepa-
rately or Alif of disjunction or
disjunctive Alif as I in Ahmad
juM. Every Alif that is perma-
nent in the connection of words
is of this type. When a Jazm
1
Alif I JjJI
Alif I Oil
»j» or Sakun jj£~» is placed on
A ///it does not remain a letter of
prolongation but is pronounced
with a jerk in the voice. This
glottal stop is apparently an ob-
stacle to smooth reading, hence
the idea of Hamzah al-Wasl
J_^>jJI lyji - the liaison Alif.
Thus Hamzah (<■) is also con-
junctive letter, added to the last
movent letter. Wasl J~sj means
to unite, connect, to be continu-
ous, uninterrupted, adjoining to
conjective, as Alif in Ism **J.
This Hamzah of connection is
sometimes marked with an ini-
tial Sad al-Waslah 2l~?j}\sL?
on top, then there is a danger of
reading I as Dhammah £L>.
This rule of Waslah is strictly
observed in the Holy Qur'an
so much so that the opening
chapter al-Fdtihah begins
with it, for the simple reason
that it is preceded by the for-
mula:
Bismillah al-Rahman al-Rahim
With the name of Allah the Most
Gracious, the Ever Merciful.
This Hamzah al-Wasl is
dropped when join to other
word as in ~*j. It is in reality is
l*y*L. This goes to prove that
the said formula is an essential
part of the chapter, otherwise
the chapter would have started
with Hamzah al-Qat' - the
cutting glottal stop, instead of
the Hamzah al-Wasl, the liai-
son Alif as is the case. This
liaison A/z/helps one to run two
or more letters together as in
Bismillah and avoid the hesitant
pauses caused by Hamzah al-
Qat' jJail I 4 JjiA .
Alif and Hamzah are used for
many objects and purposes in
Arabic grammar such as:
1. Alif al-Mamdudah t_iJI
3 ij JumJ I or Alif of prolonga-
tion, or Alif as a carrier of
madd I (-prolongation). The
madd is inserted over Alif to
give fullness of sound to
Fathah. An Alif of this spe-
cies is also calledAlifal-Ishbd '
p LiVI Jd\ - the Alif added to
prolong, it give fullness to a
sound and helps to express
force, effect, grandeur, per-
fection, increase, copiousness
and saturation. Just as the
addition of an extra Alif 'helps
to express force, etc. its omis-
sion helps to express speed
and ease with which the ac-
tion is taking place and influ-
encing the doer. The differ-
ence between the Alif al-
ls hba' pLiVI t_iJI and Alif
al-Wasl discussed before is
that the later is in the beginning
of nouns and verbs and the
former is in the end. The Alif
al-Ishbd ' is also called Alifal
Itlaq S^'i I <JJ I or the Alif of
unbinding because the vowel
ending rhyme presents its be-
ing Muqayyad Jilio or bound
by the preceding consonant.
2. Alif al-Fasilah iJL^U)! ud\
Alif I ud\
Alif I ud\
or the separating Alif: It is
added after the Wdw of the
plural to make a separation
between that Wdw and what fol-
low s it, as in \jj£> and \jjj\j2.
But when a pronoun is affixed
to the verb then Aft/becomes
needless. Alif al-Fdsilah
SLs>Li)l *_iJI is therefore an Alif
which makes a separation be-
tween the Nun j which is a
sign of the feminine gender
and the heavy or doubled Nun
in the corroborated form of the
aorist and imperative, because
a triple combination on Nun is
disliked..
3. Alif cd-Nun al-Khafifah
JuLiiM jjJI ^_aJ)or the Alif of
the light or single Nun in the
contracted corroborated form
of the aorist tense and impera-
tive, as in La-Nasfa 'an l«a.,,:l.
Here the pause is made with
Alif. This Alif 'being a substi-
tute for the light or single Nun
which is originally the heavy or
double Nun, as in
J>*-j vre- d>J* cy ^ ^
"Z)o you pause that we may
weep by the reason of re-
membrance of an object of
love and a place of abode. "
Here this poet Imra' al-Qais
means by Qifd Qufan, but
substitutes Alif for the letter
Nun. Here Qifd is a dual ad-
dressed to the poet' s two com-
panions.
4. Alifal-'Iwdz J?^ * aJt or
Alif of exchange. This is an
Alif which is substituted for
the narration of the ace. case
or Tanwin when one pauses
upon it.
5 . Alifal-Istinkdrj l^i^^f I <J} I
or Alif of disapproval e.g. Coll
cJlS (No you have not said).
6. Alif al-Nudbah L jJ I dd I or
Alif of lamentation.
7. Alif al-Tab'i LS *~1\ dd\ or
A ft/of inability to express what
one desires to say. It is also
called Alif al-Ta gh dlat i_i)l
J UcJ I or Alif of feigning, neg-
ligence or heedlessness.
8. Alif al-Munqalibah an Yd
al-Idz.dfat L jx. LliLwJ La) I
iiL^I or the Aft/ that is con-
verted from the affixed pro-
noun Yd, as Yd Way lata \jAjj L
instead of Yd Wailati (jJbjL.
9. A/// al-Muhawwalah i_i)l
ilj^^JI or the transmitted Alif.
This is every Alif that is origi-
nally Wdw or Fa movent as in
Qdla JU which is originally
Qawala JjJ and fid 'a pL
which is originally fiaya 'a *_u.
10. A/;/ a/ - Tathniyah i_i)l
LjlIxJI or Aft/for making dual,
as Yajlisdni jLJL*j. It is also
indicative of the accusative
case, as »ii C-Jj Ra'aytufdhu
(I saw his mouth).
11. Alif al- Jama' a **J-I i_i)l
or the A ///for making plural as
in Masdjid Jt>l*uo.
12. Alifal-Tdnith CwjUl <_a!I
or A/// for making the
Alif I ud\
Alif I ud\
feminine gender as in Hubld
in which it is Alif al-
Mamdudah or lengthened A lif
and as Hamrd ' in which it is
Alifal-Maqsurah or shortened
Alif.
13. Alifal-Ilhdq jU-VI till or
A/i/for adjunction or coordi-
nation.
14. Alifal-TakthirjJS^l . aJ 1
or Alif for multiplication.
15. A/j/that occurs in verbs of
the measure of Af'dl Jl*il as
Akrdm J^f I in which case it is
sometimes for &z//?, that is
privative (like Greek alpha), as
in Aqsat (he did away with
injustice) or Ikhfd »U>I
(he manifested).
16. Alif al-Tafdz.il wa al-
Taqsir ^.^iJ I j J^JaiJI t_ill
or A/;/denoting excess (a form
of elative) or deficiency, de-
noting the superlative degree as
Huwa Afdzalu min ha J-iailj*
i^Lo (he is more distinguished
than you (alif in afzalu). This
form also denotes wonder and
surprise.
17. Alif al-Ibdrah ojl, H\ . iJ )
or the Alif of signification to
mean because or though.
18. Alif al-Istifhdm or the Alif
of interrogation . tgi.:.,,.^ I u& I .
It is used as a particle introduc-
ing direct or indirect questions
where the answer can be either
'no' (La t) or 'yes' (Na 'am **j).
In the Holy Qur'an in addition to
the forms mentioned above Alif is
also used as follows:
a) To make a person acknowl-
edge or confesses a thing or to
establish it, as Co l« in 5 : 1 1 6 or 11 I
in94:l.
(b) A lif for reproving as jj JLju I in
37:95 and ^.ikJ in 37:153.'
(c) Alif to express a nullifying or
denial as Li I in 17:40.
(d) Alif to denote irony, as SJjL^p I
in 11:87.
(e) A/;/to denote wonder, as
ji 111 in 25:45.
(f) A/;/to denote the deeming a
thing slow or tardy, as ^ jll j L J I
in57:16.
(g) Alif to denote a command
as .(JlJlJc in 3:20.
(h) Alif to denote equality occur-
ring after Sawdun Aj*» or Ma
Adri^jjil Lo or the like as 21:109
(i) Alifal-Nidd' <■ I jd I till or the
Alif of Calling or Vocative Alif,
used in the calling him who is near
and Alif with Madd (prolonga-
tion) calling to him who is distant.
This interrogative article is placed
beforeaverbas*Ji*>l in 9:1 9 : or
before a preposition as *JJ I <J I in
14: 10, or before a pronoun ascJ V
in 5 : 1 1 6, or before another particle
or a letter of the conjunction such
as Lam J; Inna jl ; Wdw j ; Fa
lJ as y Jl in 105:1 jyiljljl in
39:38 or to introduce an alterna-
tive question, the second alterna-
tive starts with Am as J in 25 : 1 5 or
to denote a duplicative sense. It
means "whether"; "is it"?
A ///'sometimes does not only give
the meaning of interrogation, it is
Abb;
Ibrahim
(T^ 1
also used to make the word infini-
tive as *jjijl« in 2:6. Here the
clause beginning with it would be
taken to mean, whether you warn
them or do not warn them. Thus
it is a parenthetical clause which
gives to qualify the words, "Those
who are bent upon denying the
truth, and gives the reason of their
kufr jif or denying." (L; T;
Mughni;Baqa;Asas,Zamakhshari;
Sibwaih; Mubarrad; LL).
Alif-Lam-Mim J I
Abbreviation for And Allah
'Alam: All, Ibn 'Abbas, Ibn
Mas '(id and Ubbayy bin
Ka'b, and his pupil Mujahid,
Ibn Jubair, Qatadah, Ikramah,
Hasan, Suddi, Sha'bi,
Akhfash and Zajjaj all agree
in interpreting the abbrevi-
ated letters. See also
Muqatta 'at under Qat_a 'a)
Alif-Lam-Mim J I : I am Allah,
the All-Knowing.
Abbyl
imJjj ( cjL ; LI
To desire, prepare, move.
Abban LI : That which the
earth produces as food;
Meadow; Grazing; Grass. Abu
Zaid was wrong when he said
that this word is used only in
the Holy Qur' an and not in pre-
Islamic days. A pre-Islamic
poet says:
p^5>-«J 1 3 aj *Si I U j
Qais is our tribe and Najd our
motherland; here is our Abb
Lj I - meadow and water res-
ervoir.
Abban LI (m. ace): The Herbage.
(80:31).' (L; T; R; Kashshaf;
Jamharah; LL.)
Abada jlj1
jul '. Ijul
To last, settle, abide in a place.
The combination of letters Alif,
Bd, Ddls^jl means a long time
without any break, perpetuity.
The word is also used to stress
and emphasize for the future,
as the word Qad is used to
stress for the past: Lan
Yatamannauhu abada
Ijul tjlw' jjJ : "Never shall
they invoke it", to indicate
ever, never (2:95). Ta abada:
He spent a long time. Abad Ju I:
Time, age, period, era, long
time which is not divisible.
Time which is divisible in years
or hours is called Zamdn jLj.
Abadan T_Lj I (adj.): For a long
time. (L; T; R ;Miqyas; Mughni)
This word has been used about 28
times in the Holy Qur' an.
Ibrahim
The name Ibrahim literally
means the father of the na-
Abaqa
u*'
Aba LI
tions. Jauhari in his Sihah and
Ibn Manzur in Lisan al-'Arab
mentioned Ibrahim under the
root brhm, tj^j. This suggest
that they consider this word of
an Arabic origin. Ibrahim
***ljjl: Abraham - He was a
native of Ur (Mesopotemia)
and a great prophet mentioned
in the Holy Bible and the Holy
Qur'an. The people of Ur wor-
shiped the stars and other heav-
enly bodies, and their king was
Nimrod (ca. 2200 B.C.;
Gen. 10:8,9). Ibrahim preached
them monotheism. He emi-
grated from Ur to Harran and
from there to Cann'an, ac-
companied by Lot, his
nephew. He is considered to be
the progenitor of Arabs and
Jews. He settled Ismail, his
son, with his mother Hajirah
(Hagar) in the valley of B akkah
near Makkah and rebuilt the
Ka'bah as a place of worship.
According to the Holy Qur'an
he prayed for a secure city,
which is to become the spiri-
tual center of the world and for
a great messenger to be raised
from it. He was the forefather
of the Holy Prophet and thus
father of the Muslim commu-
nity. (L; T; Sihah; LL)
Ibrahim ***l_^l Proper name;
Abraham.
This name has occurred about 69
times in the Holy Qur'an.
Abaqa ^1
To escape, flee, run away,
take flight (as a slave).
Abaqa jJ (1st. p. m. sing, prf.): He
escaped (37:140). (L; T; R; LL.)
Abila Jul
Camel; Camels; Sheep; Herd
of camels; Clouds that bear the
water for rain.
/M L LI(n.):Camel(6:144;88:17).
(L; T; R; LL)
Ababil J-jLJ
Flocks (of birds or camels);
Swarms; Bevies; Flock after
flock; Company in a state of
disposition or dispersed; Flocks
following one another; Birds
in companies from this or that
quarter. Jd 'at ibilika ababila
iLuU i£UU oL> :Your camels
came in distinct or separate
companies . According to some
grammarians the word is said
to have no singular but accord-
ing to other its singular is Abul
Ababil J-u LI (n.): Flocks of birds
andcame"ls(105:3).(L;T;R;LL)
Aba LI
To be a father. According to
Aba LI
Aba
Ibn Fans if there is a combina-
tion of AlifBd Wdw j y I, it
gives the meaning of breeding,
rearing, training and bringing
up. Abantu: I gave him nour-
ishment, food, diet. Fuldnun
ya' bu al-yatima *~^J \y> Ij j*Ai
That person provides the nour-
ishment for the orphan; Old
and respectable person. Abi
^1 (gen. comp. of Ab + yd):
My father. Abati cJ (comp.
ofAb + ti:) My dear father; My
dear sire. Aba U (ace): Fa-
ther; Uncle; Ancestor; Master;
Husband; Teacher; Owner;
Sire; Patron; Anyone who is
the cause of creating a thing;
Inventor. Abu jjI (nom).
Abawayn ^jjjI , Abway ^jjI:
Dual form of Ab. Abawayhi
ajjj I is really Abawaynah ±Jjj I,
the letter nun j being dropped
owning to gen. case so
Abwayhu is Abawayhihi: Two
fathers; Father and uncle; Fa-
ther and mother. Aba' »U;
Abwd \jj\;Abawdn j\jj\ n.plu.
It is reported that the Holy
Prophet gfjsaid to Ali:
ii^lsJjiljjl CJljbl
And wa anta Abawd
hddhihil Ummate
"You and I are the patrons
and teachers of this nation."
Abu al-Adzydf oL_^ \y):
Host. Abu al-Harab o^J-l^l:
War-veteran. Zamakhshari
observes that Abraham was
forefather of the Holy
Propriety, thus he became
father of his community or
Ummah, as the Prophets' com-
munity is as good for him as
his descendents.
Abun k_jl (n.):Aba ^1 Abi ^1
(gen. comp. of Ab + yd): My
father, sire. Abati cJ (comp. of
Ab + ti;): My dear sire. Abu^l
(nom.). Abaway/Abwayn ^iy)l
<jy_ I (n. dual form of Aba '<■ L I
ace). Abwa/Abawan-J\y\l\y\
(n.plu.). (L; T; R; Kf; LL)
This root with its above forms
has occurred about 117 times in
the Holy Qur'an.
Aba '^J
To refuse, reject, refuse stub-
bornly, dislike, disdain, receive
with ingratitude, scorn, be-
come haughty, to be averse
from.
Aba ^1 (prf. 3rd. p. m. sing.):
He refused; Abaw y\ (prf. 3rd.
p. m. plu.)\ They m. refused
Abayna ool (prf. 3rd. p. f
plu.): They / refused. Ya'bd
^L (imp. 3rd. p. m. sing.); He
refuses; Td'ba ^_jL' (imp. 3rd.
p.f sing.): She refuses. (L; T;
R;LL)
This root with its five forms has
occurred about 13 times in the
Holy Qur'an.
Ata,
Ata
Ata^il
J\J>. blJ
To come, to bring, bring to,
come to, come to pass, come
upon, do, commit, come eas-
ily, arrive, bring, give, reach,
happen, overtake, draw near,
go, hit, meet, join, come per-
sonally or through command
or operation and enforcement
of orders, be engaged or occu-
pied, commit (offense), per-
petrate (crime), undertake (en-
terprise). The combination of
Alif, Td, yd ^ o I indicates the
meaning of coming, obedience,
association and company.
Ataitu fuldnan aid amrihi
I obeyed his orders very nicely
respectfully and willingly with
fineness. Ta 'atta: Ease; Facil-
ity; Actgently;andeasily. There
is a difference between ltd'
LjI and I'td' LuJ . The word
ltd' UjI indicates that what
was given also reached the
person to whom it was given,
and he had accepted it, but in
I'td LuJ it is not necessary. In
I'td Lul the person who gives
is superior than the person to
whom something is given. In
the Holy Qur'an the word ltd '
LjI is used against Naza 'a: To
take out from, litigate upon,
snatch. Mat'iyyan ll^o: Sure
to come to pass; Ever sure of
fulfillment; Must come to pass.
Attn Jj\ f. Atiyatun 'Lu\: Who
comes to pass. Mu'tin Jjy>
(plu . Mu 'tuna jyy>) '■ One who
gives.
Ata o1 (prf.3rd.p.m.sing IV):
He gave, brought. At'u jjl (prf.
3rd. p. m. plu.): They have
brought. Ata L'l (prf. 3rd. p. m.
sing.): He came. Ata L'l (prf. 3rd.
p. m. sing.): He gave away. Atat
CJl (prf. 3rd.^ p. f. sing.): She
came. Ataujj\ (prf. 3rd. p. m.
plu.): They have done. Ataya
LjI (prf. 3rd. p.f. dual)\ They
twain came. Ataita CwJ'l : (prf.
2nd p. m, sing.): You bring.
Ataina ay I (prf. 3rd. p. f. plu.):
They (f.) came. They (f.) com-
mit. Ataina LjI (prf 1st p. plu.):
We came. AH ^Jj\ (imp. 1st. p.
sing IV.): I will "bring. Atiyanna
jjjl (imp. 1st p. sing. IV. imp.): I
shall certainly come. A 'ta L'l (prf.
3rd. p. m. plu. IV): He gave,
brought. A Hat Col (prf. 3rd. p.f.
sing.): It gave, brought. Ataita
CwJ'l (prf. 2nd p. m. sing.): You
gave. Ataitu CwJ'l (prf. 1st p.
singj): I have given. Ataitum
jiJLJ'l (prf. 3rd. p. plu.): You have
agreed to pay; You havejgiven.
Ataitumuhunna 3-*j-«~yl (prf-
3rd. p. m. plu. comp. of Ataitumu
+ hunna): You have given +
them (f.). Ataitand L^J'I (prf.
2nd p. m. sing. comp. of Ataita +
nd): Thou have given + us. Ataina
Llj'I (prf. 1st p. plu. comp. of
Atai + nd): We + gave. Ati ol
(prf. 3rd. p. m. sing. IV): Thou
give, grant, pay. Atu ^j'l (prf. 3rd.
p. m. plu. IV): You give, present,
pay. Atina oyl (prf. 3rd. p A f
plu. IV): They (f.) present. Atin
8
Ata
c^ 1
Ata
c^ 1
,y\ (act. pic. sing, m.): It will
come to pass. Atiyatun jujI
(art, p/c, sing.f.): It will come to
pass, f/ri Ojl (p*/?- ^- Z 5 - ■ s " 2 5-
IV) : I am giving. U'tita CwJjf (p/?.
2nd p. m. sing. IV): Thou was
given. Utitum *^Jjl (pp. 2nJ. p.
m. p/w. /V): You were given.
Utiyat CwJjf (/;>/;>. 3rd. j). f. sing.
IV): She was given, Utitu C~?J
(pp. 1st p. sing. IV): I was given.
Utind LlJjI (pp. 1st. p. phi. IV):
We were given. Utiyanna uujf
(pip. 1st. p. sing. emp. IV): Utu
Ijjjl (pp. 3rd. p. m. plu. IV):
They were given. Utiya [jij\
(pip. 3rd. p. m. sing. TV): He
was given, I shall indeed be given.
Utu Ijjjl (pp. m. plu. IV.): They
were given, Utd ^Jjf (pip. 1st. p.
sing.): I am given. It&'tSlA (n.
IV): Giving. /'rfcJ I (prt. m. sing.):
Come; Bring. t'tiyd Lul (prt. m.
dual): You twain come. I'tu Jj[
(prt. m. plu.): You all come. Ta'ti
^J>\j (ace.)/ Ta'ti ob' (imp. 2nd
p. m. sing.): Thou come. Ta'tunna
jj'b' (imp. 2nd p. m. plu. emp.):
You will certainlybringback. Ta'tu
Ijj'b' (imp. 2nd p. m. plu. nun
dropped at the end): You enter;
You come Ta'tuna j^J'L' (ace.)
Ta'tina oy'L' (imp. 2nd p. m.
plu.): You come. Ta'tunnani
^^UJ'b' (imp. 2nd p. m. plu. emp.
com.; Ta'tunnan + i): You will
certainly bring back to me. Ta'ti
^b* (imp. 3rd. p. f. sing.): It will
come. Ta'tiyanna j£\2 (imp. 3rd.
p. plu. emp.): It will certainly
come. Lam Tu'tau op J (pip.
3rd. p. m. plu. IV): You are not
given. Tu 'til \yy (imp. 2nd. p. m.
plu. ): You make over. Tu 'tu \jjjl
(imp. 2nd. p. m. plu.):You give
over, makeover,. Tu'tuni/Tu'tuni
^jjy/^yjj (imp. 2nd. p. m. >
plu.): You give me. Tu'ti ^Jl
(2nd. p. c m. sing.): You grant.
Na'ticj\j (imp. 1st. p. plu. with
R. pron. Bd): We will bring.
Na'tiyanna jjjLj (imp. 1st. p.
plu. emp. ) : We will certainly bring.
Nu'ti Jjy (imp. 1st. p. plu.) We
grant. Nu'tihi <Cp (imp. 1st. p.
plu. comp. of Nuti + hi): We
grant + him ; We give + him. Nutihi
JuJp (imp. 1st. p. plu. comp. of
Nuti + hi): We shall grant + him.
Nu'td Cjy (pip. 1st. p. plu. IV):
We ourselves are given.
Ma'tiyyan Ljj> (pis. pic. m.
sing.): Sure to come. Used for ap-
der. ace. Mu'tuna jjjj-° (ap-
der. m. plu. IV): Givers; Those
who go on presenting. Ya'ti oL
(imp. 3rd. p. m. sing, ace): He
comes. Ya'tiydn jLj'L, (imp. 3rd.
p. m. dual): Two commit. Ya'tina
uyLYa'tina (imp. 3rd. p.f. plu.):
Those who (f.) commit. Ya'tina
LlJ'L (imp. 3rd. p. m. sing.): He
brings us. Ya'tiyanna oy'L (imp.
3rd. p. emp.) They wilf come.
Ya'ti ^JiL (imp. 3rd. p. m. sing.):
He comes. Yu'ti/Yu'ti J*yJ 'oJj
(imp. 3rd. p. m. sing" IV): He
shall grant; He gives. Yu'tun Ijjjj
(imp. 3rd. p. m. plu.): They will
give. Yu'tuna jjjjj (imp. 3rd. p.
m. plu. rVJYu'tu:): They give.
Yu'tina oy'jj (imp. 3rd. p. f.
plu.): They (f.) give. Yu'tiyani
lS ~Pjj (imp. 3rd. p. m. sing.
comp. Yutiya + ni): He gives me.
Sayu 'tind LsJ~-< (imp. 3rd. p. m.
Aththa O
Athima
£.'
sing. comp. Sa+ yu'ti + nd):
Surely + He will grant + us. Yu Ha
oJj (pip. 3rd. p. m. sing. IV): He
will be given; Yutu Ijj^j {pip 3rd
p. pi. IV): They will be given. Yuti
ijijj (imp 3rdpplu IV): He gave.
Yu'tauna jjjjj {pip. 3rd. p. m.
plu. IV): They are given; They
will be given. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 55 5 times.
Aththa ol,
Ob iiZ. !yJ t t UU ' Uul i U^jl
To be luxuriated, close, be-
come much in quantity; Abun-
dant; Numerous; Great; Thick
or large.
Athdthan iS'lS'l (n. ace): Goods;
Utensils; Household furniture;
Moveable goods; All property con-
sisting of camels, sheep, goats;
Abandoned property (16:80;
19:74). (L;T;R;LL)
Atharajjl
To relate, narrate, recite,
choose, propose, transmit,
raise, prefer, effect, excite.
Atharun Ji\; (plu.) Athar jlil:
Trace; Tradition; Teaching;
Remains ; Relics of Knowledge
transmitted; Footprint;
Sunnah; Vestige; Mark; Print;
Memorial of antiquity.
Atharna jj\ (prf.Jrd. p.f.plu.):
They (f.) raised. Athara y\ (prf.
3rd. p. m. sing. IV): Preferred.
Yu'thiruna jjjiji (imp. 3rd.
p.m. plu. IV): They prefer.
Tuthirilna jj Jjy (imp. 2nd p. m.
plu. IV): You prefer. Nuthiru
Jjj (imp. 1st p. plu.): We prefer.
Y^u'tharu Jjj (pip. 3rd. p.m.
sing.): Transmitted. Atharun Ji\
(n.): Footstep; Tradition; Teach-
ing; Effect; Trace. Athar bl (n.
plu.): Evidences; Effects; Traces
After. Atharatan »jbl (n.f. sing.)
Vestige of knowledge. (L; T; R
Razi; LL)
This root with its above forms has
occurred about 21 times in the
Holy Qur'an.
Athala J5I
Jjl's hJ
To take root, be firmly rooted,
walk at a quick space. Athlin
Jul: Tamarisk.
Athlin Jjl (gen. n.): (34:16). (L;
T; R; LL)
Athima J[
aju : *-*Ju e *j*l . >w' . Lewi e Lcw'La
To commit a sin or crime or to
lie. Ithmun^\: Sin; Guilt; Crime;
Iniquity ; Lie ; Anything that hin-
ders from good deeds; Harm-
ful; Anything which renders a
person deserving of punish-
ment; Anything that pricks the
mind as something evil; Un-
lawful. There are sinful words
as in 5:63, and sinful deeds.
Dhanb v_Ji is said to differ
from Ithm in being either in-
tentional or committed
through inadvertence,
whereas Ithm is particularly
intentional. It will then be seen
that Dhanb is a word which
10
Ajja^-I
Ajara^l
carries a wide significance
and is applicable to all short
comings resulting from inat-
tention, incapacity or perver-
sity and even to defects and
imperfection of which the re-
sult may be disagreeable.
Dhanb is originally the taking
the tail of a thing and it is
applied to every act of which
the consequence is unwhole-
some and is applied to human
weaknesses which might stand
in the way of the realization of
great objects. It does not pos-
sess the sinister significance
which Junah r}^>, Jurm »j>
and Ithm, which possess al-
most similar connotations.
Athdm »Lj'I : Punishment of
wickedness The requital or
recompense of sin. Athim *jl:
Evil doer; One who sins. Athim
«_ul Wicked person. Ta'thim
*-jL>: Accusation of crime.
Ithmun *3l (n.y. sin. of Athdm
» 15 I (n. ): The requital or recom-
pense of sin. Athimun J>\ {act.
pic.m.plu.): Punishment of sin.
Athimin ltujI {act. 2 pic. m. plu.
ace): Sinful persons Athimun
*-ul {act. 2 pic): Sinful person.
Ta'thim ^u\j{v.n. II): Sin; Lie.
(L; T: R, LL)
This root with its above forms
has occurred about 48 times in
the Holy Qur' an.
Ajja ^l
To burn, blaze (fire), run, be
hastened or quick, brackish,
bitter (water). Ydjuj/Mdjuj
rj> l«/r j» L : Gog and Magog.
Both words are derived from
the above root. They refer to
the Scythians of the farthest
east and all nations inhabiting
the north of Asia and in Eu-
rope, they also refer to two
powerful nations mentioned in
the Bible (Ezekiel, 38:2-6;
39:6), and the Qur'an (see
Ency. Brit.; Jewish Encycl.
under Gog and Magog; Histo-
rians history of the world).
Ujdj rl>\ {n. adj): Bitter; Brack-
ish; Saltish. (25:53; 35: 12). YdjujV
Mdjuj fj> Lo rj> L (n.): Gog and
Magog (18:9421 :96). (L;T;R;LL)
Ajara^>l
To reward, pay wages, hire.
Ajrun j>\: Reward; Dowry
plu. Ujurjj> I, Ista 'jaraj>\s^ I:
To hire, employ.
Ta'jura j>\j{imp. 2nd.p. m. sing.):
Istajarta o^LlJ {prf. 2nd. p. m.
sing.X.):Istajir j>\jl^\ {prt. Ist.p.
m. sing. X): To hire. Ajrun j>\{n.
sing.): Reward. Ujurunjj>\
{n.plu.): Dowries. (L; T; R; LL)
This root with it' s above five forms
has occurred about 108 times in
11
Ajila J>l
Ahad Ji>l
the Holy Qur'an.
Ajila J>l
To be delayed, postponed, fix
a term. Ajlun J>l: Reason;
Cause; Sake; Because. Ajalan
%>\: A fixed term; Determined
period; Respite; Doom, Ap-
pointed term. Ajjala J>l: To
appoint a fixed term.
Mu'ajjahmAs-y,: Fixed term.
Ajilatun 'il>\: The future life;
the life to cqme. Ajilan ou
Ajilan j\ "}l»l "%>\ : Sooner or
later.
Ajlun J>l (par.): Reason. Ay'aZ
J>l (n.): An appointed term.
Ajalain iyl>\(dual.): Two terms.
Ajjalta cJl>I (/?z^ 2nd. ;?. m.
swig.): Thou has appointed. Ujjilat
ci>f (/?/?. 5rrf. p.f. sing.): Has
been fixed (term) . Mu 'jjalun J> y>
(pis-pic): Fixed term. (L; T; R;
LL)
This root with its above six forms
has occurred about 5 6 times in the
Holy Qur'an.
Ahad j>\
One; Alone. Ihddhunna
jj>l^>l: One of the women.
lhdai^S>\ : One of the two.
Ihdd ft>l:(f.) One. Ahad 0>l:
One; Alone. This word is ap-
plied to Allah alone and signi-
fies The One, The Sole, who
has been and will ever be and
Alone, who has no second to
share in his lordship nor in His
Essence. The Holy Qur' an has
used two different words to
express the Unity of God, j»l
Ahad and Jt»lj Wahid. The
former denotes the absolute
Unity of God without relation
to any other being, while the
latter means the first or the
starting point followed by a
second and a third. Thus the
Divine attribute of Wahid
(One) is intended to show that
God is the only source from
which all creation springs.
Although none of his creatures
is similar to him, and he is
independent of all, yet every-
thing does point to him, just as
a second or a third thing neces-
sarily points to the first.
Whereas Ahad signifies One-
ness of God in His person, the
idea of a second being incon-
ceivable, Wahid j»Ij signifies
uniqueness of God in his at-
tributes. Thus the expressions
Allahu Wahidun 0>lj U)l "A
would mean that Allah is that
Supreme Being Who is the
Source of law, from Whom all
creation had emanated and
Allahu Ahad Jb> I <JJ I means that
Allah is that Being Who is One
and Alone in the sense that when
we think of Him the very idea that
there is any other being or thing
is absent altogether from our
minds. He is One and Alone in
12
Akhadha i>l
Akhadha i>l
every sense. Nothing is like
Him, nor is He like anything
else.
Ahad Ji»l: One; Alone. (L; T;
R;LL)
The word Ahad has been used in
the Holy Qur'an 82 times.
Akhadha ii-l
To take, receive, accept,; take
away, punish, afflict, make a
compact, seize upon, seize,
take in hand and arrange.
A khdh un i>l: The act of tak-
ing; Punishment. A khdh atan
SJ»I (noun of unity): Punish-
ment. Akhidhun i>l: One
who takes. Akhadhtahu bi
kadha liS^<ui>l :You incited
him to do that and made him
stick to it. Akhadhathu al-izzatu
bUl ithmi «j"^Lj sJjJI AjJl>I:
Pride encompasses him with
sin; Pride seizes him owing
to his sin.
Akhadha i>l (prf. 3rd. p. m.
sing.): He took, put. Akhadhat
oi>l (prf. 3rd. p.f. sing.): She
took; put. Akhadhna jl>\ (prf.
3rd. p.f. plu.): They (f.) took.
Akhadhtum ^li-l (prf. 2nd. p.
m. plu.): You took. Akhadhna
bi>l (prf. 1st. p. plu.): We took.
Ya'khudhu i>b (imp. 3rd. p. m.
sing.): You will take. Ta'khudhu
i>b (imp. 2nd. p. m. sing.): Thou
shall take. Ya'khudhuna jj-*>b
(imp. 3rd. p. m. plu.): They will
take. Ya'khudhu lj-i>L (imp.
3rd. p. m. plu. ace): They take or
may they take. Ta'khudha/
Ta'khudhuna jj i>b'/ 1 l>\J(imp.
3rd. p. m. plu.): You will take.
Khudh i> (prt. m. sing.): Thou
take. Khudhu \jl> (prt. m. plu.):
You take. Ukhidha i>l (pp. 3rd.
p. m. sing.): It is taken. Yukhadhu
i>Jj (pip. 3rd. p. m. sing.): He
shall be taken. Yu'a khidh u lji>^j
(imp. 3rd. p. m. sing. Ill): They
will be called to account. La
Tu 'akhidh i> \y)t (prt. neg. 2nd.
p. m. Ill): Reckon not. Punish not.
Ittakhadha iiol (prf. 3rd. p. m.
sing. VIII): He has taken. He has
adopted. Ra ghi b has mentioned
this word under root 1>\
Ittakhadhu IjJuiul (prf. 3rd. p.
m. plu. VIII): They have taken
Itta khdha t ojuiul (prf 2nd. p.
m. sing. VIII): She has taken
Ittakhadhtu oJt>Jl (prf. 1st. p.
sing. VIII): I have taken
Ittakhadhta O-LiJl (prf. 2nd. p.
m. plu. VIII): You have taken
Ittakhadhnd biiul (prf 1st. p.
m. plu. VIII): We have taken
Yattakhidhu JukL (imp. 3rd. p.
m. sing. VIII): He takes, He sets
up. Tattakhidhu -L>Jb' (imp.
2nd. p. m. sing. VIII): Thou take.
Yatta khidh u I Yattakhidhuna
jjjiCu/ IjJ^l; (imp. 3rd. p. m.
plu. VIII.): They take.
Tattakhidhu'/ Tattakhidhuna
jjJJkSj/IjIJkSj (imp. 2nd. p. m.
13
Akhadha i>l
Akhkhara
j>'
plu. VIII): You take.
Nattakhidhu iilj {imp. 1st. p.
plu. VIII): We take; We adopt.
Ittakhidh jikSl (prf. m.
smg. V7//): Thou take. Ittakhddhi
^X>u\ (;?r?. / sing. VIII): Thou
(f.) take. Ittakhidhu lj j£j| (prf.
5 p.m. p/M. V7/7): They have.
A khdh un 1>\ (v.n.): Overtaking;
Taking, Punishing, Grasp, Grip.
A khdha tum »j'i>l (n.): Grip.
A khidh un j i> I (acf. ;?/c. m. «ng. ) :
One who holds with grip.
Akhidhina jjji>l (art. pic. m.
plu. ace): Those who receive
and hold. Akhidhi /Akhidhina
frj JL> I / (_j 1> I Over-takers.
Ittikhadh iliul (v.n. W/7): Tak-
ing. Muttakhidhi tjl*!* (VIII):
One who takes someone as pos-
sessor. Muttakhidhi \jj&iL» (ap-
der; m.plu. ; Nun dropped.) : Take
someone in certain object.
Mutta khidh atun ol.L>JLo (f.
plu. VIII): Those women who
take. (L; T; R; LL; MuMt; Fath.)
The root with its above forms has
been used in the Holy Qur'an
about 272 times.
Akhara j>\
To put back, put behind, post-
pone. Akhirat Cjj>\ : Hereaf-
ter; Last abode; Next life. It is
the feminine of Akhir j>\: Last
one; Latter. Opposite of Akhir
j> I is Awwal Jj I and oposite of
Akhar j>\ is Wahid Ji>lj .
AkharuS-V. Another. Akharan
j \j> I (duel): Othertwo.Akharain
&^>\ (ace.) Akhirin ^>l (ace.)
Akhirun jjj>\ (nom. n. plu.):
Others. Ukhrd j^>f (n.f.): An-
other. Ukharu _^>l (n. plu. f.)
Others. Akhiru j>\ (n.): Last;
Final; That is to come later; After.
Akhiratun lj>\ : Last; Coming
after; Hereafter; Next life.
A khkha ra J*\ (prf. 3rd. p. m.
sing. II): Put behind; Delayed;
Postponed; Did a thing after an-
other; Did anything last; Deferred;
Left undone; Put off; Gave re-
spite. A khkha rat oJ> I (prf. 3rd.
p. f. sing. Ill): She puts behind
A khkha rna \jj>\ (prf. 1st. p
plu. II): We put behind
A khkha rta Oj»l (prf. 2nd. p. m.
sing. II): Thou has put behind
A khkha rtani ajj»I (prf 2nd. p.
m. sing. Com. II): A khkh arta +
ni: Thou has delayed + me.
Yu'a khkha ru ^>Jj (imp. 3rd. p.
m.plu.ll): He delays. Yuakhira
J>-^j (imp. 3rd. per. m. sing. II):
Grantreprieve. Nu 'a khkha ru j>y
(imp. 1st. p. plu. II): We put
behind. Yu 'a khkha ru \jj>yjpip.
3rd. p. m. sing. II): Will be
delayed. Ta' khkhr a JJ-Li (prf.
3rd. p. m. sing. V): Delayed; That
comes later. Yast'akharu j> L-^j
(imp. 3rd. p. m. sing. V): He lays
behind. Yasta'khiruna jj^Ll-j
(imp. 3rd. p. m. plu.): They re-
mained behind. Tasta'khiruna
jjjS-Ll-J (imp. 2nd. p. m. plu. X):
14
A khy f I
Adama.il
You remain behind.
Musta 'khirina ^j> Ll— o (ap-
der. m. plu. ace): Who are
delayed behind. Who carry be-
hind. (L;T;R;LL)
This root with its above forms has
been used in the Holy Qur'an
about 250 times.
Akhrl
• 1 ,- n l
When in connection with a
complement nom, Akhu j>\;
gen. Akhi L! >\ ; ace. Akha 1>I:
Male person having the same
parents as another or a male
having only one parent in com-
mon; Person of the same de-
scent, land, creed or faith with
other or others; Brother; Friend;
Companion; Match; Fellow of
apair; Kinsman; Intimately ac-
quainted.
Akhawain {y_j>\ (n. dual. ace.
gen. oblique.): Akhawan jlj>l
(n. dual, nom.): Two brothers.
Ikhwan jlj>l (n. plu.): Brothers.
Ikhwatun "t>j>\ (n. plu.): Broth-
ers. Ukhtun d>l (n. /.): Sister.
Ukhtain ju>l (n. f. oblique):
Two sisters. Akhawdt o\j>\ in.
plu.f.): Sisters.Afcfe r\:Akha L>l;
Akhu \j>\ (n. sing. ): Brother.
Akhi ^1 (comb, of Akh + ?): My
brother. Akhwai jj>l («. /?/«.):
Brothers. (L; T; R; LL)
This root with its above twelve
forms has been used in the Holy
Qur'an 97 times.
Adda il
To fall on, oppress, over-
whelm, behave resolutely.
Iddan IS I («. ace): Exceedingly
abominable and hideous; Impi-
ous; Disastrous, Very evil and
severe; Evil thing against which
human nature revolts, which
causes an uproar on account of its
abomination. (19:89). (L; T; R;
LL)
Adama.il
To reconcile, be brown. Adam
.il: Human skin; Human be-
ing; Man; Person; Intelligent
person; Brown man; Brave
man; Human race; Mankind;
Civilized person; A chief;
Honest person; Kind and po-
lite person; Person who is cre-
ated from different substances ;
Person in possession of differ-
ent powers; One who enjoys
the comforts of life; One who
is by nature social and hard;
One who has heirs.
Adam, who lived about 6000
years ago, is generally taken to
be the proper name for the first
human being. But the Holy
Qur'an does not affirm that he
was the first man, or that there
was no creation before him.
The word Khalifah iiJL> used
for Adam in the Holy Qur'an
(2:30) is a reference to the fact
15
Adam
£*
Adam
C±J
that he was a remnant or suc-
cessor of an old race and was
selected to bring into being a
new moral revolution. The
word Khaltfah is also used for
one who comes after and stands
in the place of someone who
precedes him. Ibn 'Abbas says
there were races known as
Ginn, Himm and Dinn that
lived before Adam, may be he
was referring to Neanderthals
and similar other races. Great
Muslim scholars were of the
view that there were hundreds
of thousands of Adams before
this Adam whose reference is
made in the Holy Qur'an.
(Ma'ani). The world has passed
through different cycles of cre-
ation and civilizations and this
Adam is only the first link in
the present cycle and civiliza-
tion and not the very first hu-
man being in God's creation.
The Holy Qur'an does not fol-
low the Bible in holding that the
world began with the birth of
the Adam, neither the Holy
Qur'an claim, that all man-
kind, who are now found in
different parts of the world,
are the progeny of the self-
same Adam, or that all the
races which lived before this
Adam were entirely swept
away before he was born.
Adam was not the first man.
Mankind existed even before
him, he was a Khalifah 2Jl1>
(2:30), a successor who fol-
lowed someone.
Muhyuddin ibn 'Arabi, the
great Muslim mystic says that
he saw a tablet of a building
which showed that the build-
ing was erected hundreds and
thousands of years ago. Again
he says that once he saw him-
self in a vision performing
Pilgrimage with some other
people. "I inquired one of
them who are you? He said,
'Of your old ancestors.' 'How
long is it since they died? 1 I
asked him. The man replied,
'More than forty thousand
years.' 'But this period is
much more than that what
separates us from Adam', said
I. The man replied, 'Of which
Adam are you speaking?
About that Adam who is near-
est to you or of some other?'
Then I recollected the saying
of the Holy Prophet^, to
the effect that God had
brought into being no less
than a hundred thousand
Adams and between each and
every Adam there is a period
of seventeen thousand years.
And I said to myself, 'Per-
haps these people who are
said to be the ancestors of
mine were of the previous
Adams.' " {Fatuhdt al-
Makkiyyah, 3:607).
Again, the shedding of blood,
16
Adam
£*
Adam.jl
as referred to in 2:30 could not
be the work of one person.
The reference is to the shed-
ding of the blood of man by
man. In 7: 10, 11, addressing
the people God says, "We have
indeed established you in the
earth (giving you power
therein) and provided for you
therein (various) means of sub-
sistence. How little thanks
you give. We did determine
you, then we gave you shape,
then said to the angels, 'Make
submission to the children of
Adam,' so they all submitted.
Butlblis did not, he would not
be of those who submit." These
verses also point to the same
conclusion that human beings
were already living on this
earth and it was after the cre-
ation of human beings and not
just Adam when angels re-
ceived this order.
The garden which Adam was
bidden to leave (7 : 24) was not
the Heaven or Paradise of the
Hereafter. Because the Para-
dise is a place from which no-
body is ever turned out
(15:48).
The word Adam stands also
for the children of Adam (L;
T), and for the human being
who is the object, the crown
and the acme of all creation
(17:70), and whose creation
became complete after a long
process of gradual develop-
ment and evolution by Rabb
t_jj who fosters, brings up and
regulate the things from the
crudest state to that of the high-
est perfection, in such a man-
ner as to make it attain one
condition after an other until
it reaches its goal of comple-
tion. Rabb is the author of all
existence, who has not only
given to the whole creation its
means of nourishment, buthas
also before hand ordained for
each a sphere of capacity and
within that sphere provided the
means by which it continues
to attain gradually to its goal
of perfection. By the use of
the word Rabb uj the Holy
Qur' an hints at the law of evo-
lution which is working in the
universe. There is no single
word in English carrying the
significance of the word <jj
Rabb.
Iraq is considered by archae-
ologist to be the place where
our Adam lived. The Holy
Prophet, peace be upon him,
is reported to have described
the Euphrate as the river of
the garden, referring to the
place where Adam lived
(Muslim, Chapter on Jannat;
(L; T; LL).
The word Adam has been used
in the Holy Qur' an about 25
times.
17
Ada' &\
Adhina jil
Ada' *ji\
To pay, deliver, surrender,
transmit.
Addun <■ \i l(v.«.):Payment. (2:178).
Yua'ddu jJj (imp. 3rd. p. m. sing.
II): Willsurrender,payback(2:283;
3:75). Tu'addu \jiy(imp.2nd.p.
m. plu. ace. II): Make over; Pay
back (4:58). Addu Ijjl (prt. m.
^/M.):Handover(44:18).(L;T;R;
LL)
The root has been used with the
above four forms 7 times.
IdhJl/Idha lil
When; If; Behold; Then; At
that time; As; While; Since;
On or all of a sudden. These
words are regarded by the Arab
grammarians as indeclinable
nouns and are constantly em-
ployed in the Holy Qur'an to
commence a sentence without
any antecedent. They are time
reference and are used as cor-
roborative particles meant to
draw the readers attention to a
turn in the discourse and can be
translated as "remember the
time". Idhan jil: In that case:
Then; For that reason; Thus;
At that time (past or future). It
is used in conditional phrases
usually at the beginning or end
of a sentence. It is also used to
call attention or to express a
warning, or make a protest. If
there is an imp. after it, it make
its last letter Mansub o^ai*
(with Fatha). If it is at the end
of the phrase it is without any
action. Idh il is used for prf.
and Idhd I i I for imp . Idlin j i I
(L;T;R;Mughni,LL)
Adhina "j J I
jit; < bY
To give ear, grant permission,
permit, hearken, allow, bear,
perceive, respond, listen.
Adhina j i I (prf. 3rd. p. m. sing.):
Allowed. Adhinat Coil (pr. 3rd.
p. f. sing.): Perceived; Heard;
Listened. Adhinta Coil (prf.
2nd. p. m. sing.): Thou permitted.
Ya'dhanu jiL(/mp. 3rd. p. m.
sing.): Permits Adhanu jjl (imp.
1st. p. sing.): I give permission.
Udhina ji'(pp. 3rd. p. m. sing.):
He is allowed; Permission is given.
Yu'dhanu jijj (pip. 3rd. p. m.
sing.): Leave be given. Vdhan
jjul (prt. m. sing.) Grant leave.
Vdhanu lyjul (prt. m. plu.): You
permit. A dhdha na jj I (prf. 3rd. p.
m. sing. II): Announced. A dhdh in
jil: Announce; Make known to
everybody; Call. Mua' dhdh inun
jjj-o (ap-der. m. sing. II): An-
nouncer; Heralder; Crier. Adhantu
Coi I (prf. 1st. p. sing. IV): I warned,
have given you clear warning.
Adhannd bil (prf 1st. p. plu. IV):
We declared. Ta 'a dhdha na j j L'
18
Adha jil
Aradza
Cj
(prf. 3rd. p. m. sing. V): Pro-
claimed. Ista'dhanu [piLiJ (prf.
3rd.p. m. plu.): They askedleave.
Yasta 'dhinu j j L— u (imp. 3rd. p.
m. plu.): He asks leave.
Yasta'dhinu IjjSL—j (imp. 3rd.
p. m. plu.): They ask leave.
Adhanun jlil (v.n.): Announce-
ment; Proclamation. Idhnunji\
(n.): Leave; Permit. Udhunun
jif (n.): Ear; All ear; (meta-
phorically) Who gives ear to all.
Adhanun jlil (n. plu.): Ears.
Udhunai .Jil («. J«a/.) Two
ears. (L; T; R; LL)
This root with its above forms has
been used in the Holy Qur'an
about 102 times.
Adha ,jil
To be hurt, suffer, damage,
injure, harm. The word Adhan
signifies a slight evil, slighter
than what is termed Dzarar
jjJsor anything causing a slight
harm.
Adhu Ijil (prf. 3rd. p. m. plu.
IV): They hurt, injured, vexed,
annoyed, offended, afflicted,
harmed, caused bodily pain,
wounded the feeling. Adhaitum
*IjSI (prf. 2nd. p. m. plu. IV):
You hurt, annoyed. Yu'dhi ^SJj
(wn/). 5rJ. p. m. sz'rcg. TV): An-
noys; Gives trouble. Yu'dhuna
jjjjj (imp. 3rd. p. m. plu. IV):
They annoy. Tu'adhuna I
Tu'dhu Iji_p7jjijj' You annoy,
give trouble. Udhiya jijl Has
been given trouble. Udhfi IjSjl
(pp. 37-vi p. p/w.): Persecuted.
IJdhina liojf (pp. 7sf. /;>. p/a.):
We were persecuted. Yu'dhain
jjijj (pzp. 3rd. p. / p/w.): They
(/!) should be given trouble.
Adhan jil («.): Injury; Ailment;
Harm; Annoyance. (L; T; R; LL)
This root with its above forms
has been used in the Holy Qur ' an
about 24 times.
Araba ojl
To be skillful, be genius, achieve,
better a thing, render anyone
intelligent, sharp, cut a thing,
become cunning, be intelligent,
be sagacious, be excellent in
judgment, tight (a knot). Ariba
L>J: To want, sought, desire.
Irbatun hj\ (n.) Want; Neces-
sity; Desire; Sexual desire; In-
tellect (24:31). Maarib^ji(n.
plu. of Ma'ribatun): Necessi-
ties; Necessary uses (20:18).
(L; T; R; LL)
Aradza ^j I
To rotate, bring forth herbs
abundantly. Ardza JaJ\: That
which rotates; Earth; Land;
City; Country; Ground; Ter-
19
Araka JJ
Azara <;l
JJ>
restrial globe.
Aradza jSJ : (L; T; R; LL)
The word has been used in the
Holy Qur'an 462 times.
Araka Jjl
To stay, stay at a place in which
there are trees of Irak.
Ardik liiilj I («. /;>/«. of Arikatun):
Thrones, Raised couches. (L; T;
R;LL)
The word has been used in the
Holy Qur'an 5 times.
Arama *j\
{■A ■ k>i
To bite, eat all (the food), de-
stroy the crops, reduce to mis-
ery and wretchedness. Ma
bihaAram*j\ L$j U: There is
no one.
Iram />l: Stone set up in the
desert; Name of the city of the
tribe of 'Ad :Lc. Name of the
great father of 'Ad, from whom
the tribe took its name. A mark
madeof stones. (al-Qur'an89:7)
(L; T; R; LL)
Azara
To strengthen, assist, help, sym-
pathize, grow thick and strong.
Azar jj\(propername): Name
of an idol, derived from the
Chaldean name of the planet
Mars. Literally it means he
helped his people in establish-
ing idol worship. Some com-
mentators consider Azar as not
a proper name, but an appella-
tion meaning Mukhti, i.e., Err-
ing. Name of the sire of
Abraham. The Bible mentions
his name as Terah (Gen, 11:26)
or Thara (Luke, 3:34), the
change is not only in the first
consonant but also in the vowel
that follows. The Talmud also
gives the name of the Abraham' s
father as Thara. Eusebius gives
Athar. This shows that even
among the Jews and Christians
there exists no unanimity as to
the name of Abraham's father.
The correct form appears to be
Athar, which later became
changed unto Thara or Terah.
The form adopted by Eusebius,
following neither Gen. nor Luke
shows that he had strong rea-
sons to differ from these two
well-known sources. Now the
form adopted by Eusebius is al-
most, if not exactly, the same as
given by the Holy Qur'an. If
there is any difference, it is only
of pronunciation, otherwise
both forms i.e., Azar and Athar
are identical. It may also be
noted that Abraham' s father
is also called Zarah in the
Talmud, and Zarah is ap-
proximately the same as Azar.
In the Holy Qur'an Azar is
called as Ab of Abraham, a
word applies not only to real
20
Azza
Azifao
y
father Wdlid jJlj but also to
uncle and sire, who stand in
the position of a father. From
the Holy Qur' an it appears that
Azar, though called in 6:74
the Ab of Abraham was not his
real father or Wdlid. In 14:41
we are told that Abraham's fa-
ther (-Wdlid) was a believer,
while in 6:74 his Ab Azar is
spoken of as having stuck to
idolatry till his death (14:41).
Again in 9 : 1 1 3 we are told that
Abraham had made a promise
to his Ab Azar to pray to Allah
for his forgiveness, but when
he came to know that he was
an enemy to Allah, he ab-
stained from praying for him
and was actually forbidden to
do so, see also 26:86. Here
again Azar is spoken as the Ab
of Abraham. Elsewhere the
Holy Qur' an itself records a
prayer of Abraham which he
offered in the last days of his
life, after he had built the
K'abah in company with his
son Ismail. In this prayer,
Abraham prays for his father
Wdlid jJIj and is not forbid-
den to pray for him. But here
Abraham does not use for him
thewordA/?butWaZ/c;(14:41).
In short, the word may be used
for a person other than the real
father, but the word Wdlid
which means the begetter is
applied to none but the actual
and real father. This shows
that Azar who has been called
the Ab of Abraham was a dif-
ferent person from the Wdlid
of Abraham. The bible also
supports this conclusion. We
are told that Abraham married
Sarah the daughter of Terah
(Gen. 20:12). This shows that
Terah or Azar was not his real
father, otherwise he could not
marry his own sister but could
marry his uncle's daughter.
(6:74) (L;T; R; Qadir,
Eusebius; Talmud)
Azrun \Jj\\ Strength; Back;
Middle part of the body; Weak-
ness; Loin. (20:31). Azara jj\:
Made strong (48:29). Azar y}:
Name of the Abraham's sire or
uncle.
Azza
j 1
JJi
'I5I5I <hi
uu
To incite, make a loud crash,
produce a noise.
Tawuzzu jjj (imp. 3rd. p. sing.):
They incite. The verb consists of
a duplicate radical. (19:83). Azza
Ijl (n.): Incitement (19:83). It is
more than Hazza Ij* . (L; T; R;
LL)
Azifa kJjl
ojL stijl (tijjl
To get nigh, arrive suddenly,
approach, draw near.
21
Ishaq Jpi-J
Ismail J..ju..,.J
Azifat cJjl (pr/ 3rd 79. /.
sing.): It got nigh; It has drawn
nigh (53:57). Azifah Xijl (act
pic. /): That is coming very
soon. (53:57). (L;T;R;LL)
Ishaq JptJ
Isaac. The second son of
Abraham, by his wife Sarah.
He was the first son of Sarah
and father of Jacob, Elias Is-
rael, the great progenitor of
Israelites. He is known as the
second Patriarch. Basically
its root is Sahaqa £*** mean-
ing to crush or sweep or
Dzh aka til*.*?: To make fun.
(L; T; R; LL)
Ishaq (jjawl: (name) Isaac.
The word has been used in the
Holy Qur'an about 17 times.
Asara 'J*>\
To bind, make prisoner, tie,
take captive.
Ta'siruna jjj— b (7mp. 2rctf*. p.
m. p/w.): You imprison. Asrun
j~i\(n.) Frame; Structure; Joints.
Asir Jt ^\ (act. 2 pic .): Captive;
Prisoner. Asran/Usara' ^j— I
/ jj Lu I («. p/w.): Captives; Pris-
oners. (L; T; R, LL)
This root with its above five
forms has been used in the Holy
Qur'an about 6 times.
Israil Jj'l^l
Isr + it Soldier of Allah. It is
the appellation of Jacob, son of
Abraham.
The word has been used in the
Holy Qur'an about 43 times.
Assa l^\ I Ussa ^1
To lay foundation.
Assasa l _ r ^\{prf. 3rd. p. m. sing.
V): He laid the foundation (9: 109).
Ussisa j*l f(pp. 3rd. p. m. sing.):
That was founded (9: 108). (L;T;
R;LL)
Asifa ulm\
To be sad, grieved about, af-
flicted with.
Asafu \jjuu\ (prf. 3rd. p. m.
plu. Ill): They made (us) angry
(43:55). Asafan \jL^\(v.n.acc):
Sorrow; Anger; Sorrowing
(18:6). Asifan LLJ (n. ace): In
sorrow and anger. Yd Asafd
^yLuL (interject.): O my sor-
row! How great is my grief!
(12:84). (L;T;R;LL)
Ismail J-J**-J
Combination of Sami'a Allah
<d) I >lw : Allah heard the prayer.
He was the eldest son of
Abraham through his Egyp-
tian wife Hagar who was the
daughter of the king of Egypt
and not a slave girl. Isma'il was
22
Asana
tr- 1
Asula J~s>l
born as a result of a prayer of
Abraham when he was eighty
six years of age. Abraham of-
fered him to sacrifice in fulfill-
ment of his dream. Twelve
sons were born to Isma'il, the
best known of whom is Kadar,
the great ancestor of the Arab
nation. (L; T; LL)
Isma'il J.yu....'l: Proper name.
The name has been used in the
Holy Qur'an 12 times.
Asana ,>J
To be corrupted, be putrid and
stinking (water).
Asin j— I {pact, pic): Corrupt
(47:15). (L;T;R;LL)
Asa ^Jm\
To imitate any one.
Uswatun sj*J: Model; Imitation;
Relief; Consolation; Pattern; Ex-
ample worthy of imitation. (33:21;
60:4,6). (L; T; R; LL)
Asiya
fe*""
J
To be sad; solicitous; afflicted
(with 'Aid).
Asa ^1 (imp. 1st. p. sing.): I
lament (7:93). La Ta'sa ^b ^
(prt. m. sing, negative.): You
grieve not (5:26, 68). Ta'sau
Ij^b' (imp. 2nd. p. m. plu. ace):
You sorrow (57:23). (L; T; R, LL)
Ashara
j^\
To cut, sharpen, saw. It is
more than Batara which is
more than Faraha. Farahais
usually used in bad sense
(28:76), but sometimes it is
used in good sense
(30:4; 10:58). Faraha is al-
ways under wisdom, but Ashr
is under passion and fond-
ness.
Ashir j£\: Self -conceited; Impu-
dent; Insolent; Rash (54: 25, 26).
(L; T; R; LL).
Asara ^1
To burden, commit a sin, have
responsibility, break a thing,
confine or debar, detain, hold
in custody.
1st j~£>\ (n.): Burden; Compact;
Crime; Responsibility; Banish-
ment; Burden of a sin. (2; 286;
7:157; 3:81). (L;T;R;LL)
Asula J~s>l
To be rooted.
Aslun A^>\ (n.): Root. Usui Jj~^l
(n. phi.): Roots. AsUan %>~^l (n.):
Evening; Time before sunset. Its
23
Uffun ol
Akala Jf I
plu. is Ami JL»I. (L; T; R, LL)
The root with its above four forms
has been used in the Holy Qur'an
4 times.
Uffun ol
Fie!; Fay!; Oh!. Word of con-
tempt and expression of dis-
gust. According to Qamus
there are forty different ways
of spelling this word.
Uffiinii\: (17:23; 21:67; 46:17).
(L; T; R; LL)
Afaqa^il
jiL'i lii!
To go in country, horizon.
Ufuq jil (a sing.): Horizon;
Country. (53:7; 81:23). Afaqjli'l
(n.plu.): Horizons; Remotesides;
Farthest parts; Borders; Wide
world. (41:5 3). (L,T;R,LL)
Afaka ill I
To tell a lie, turn away from,
change apurpose or state, make
false show, seduce.
Ya'fikuna jjSoL; (imp. 3rd. p.
m.plu.)\ They feign, make a false
show. Ta'fiku Jib' (imp. 2nd.
p. m. plu.): Thou turn away,
seduce. Tu'fikuna jj&y ( pip.
2nd. p. plu.): You are turned
away. Ufika liJif (pp. 3rd. p. m.
sing.): He was turned away, was
deluded away. Yu'faku jSoJj
(pip. 3rd. p. m. sing.): He is
turned away. Yu'fakuna jj&jj
(pip. 3rd. p. m. plu.): They are
turned away. Ijkun lilil («.): Lie;
Slander. Affdk J III \n.): Big
slanderer. Mu'tafikatu c£juy>
(ap-der.f. sing. VIII): Subverted;
Overturned; Pulled down (city).
Mu'tafikdt ol£ijj-o (ap-der. f.
plu. VIII): Subverted(citiesof Sodom
and Gomorrah). (L; T; R; LL)
The root with its above forms has
been used about 30 times.
Afala Jil
jit; « jit; hj\
To set (the star).
Afala Jil (prf. 3rd. p. m. sing.):
It set. (6:76, 77). Afalat cJil
(prf. 3rd^ f sing.): It (f.) set
(6:78). Afilin j\iil (act. pic. m.
plu. ace): Setting ones (6:76). (L;
M;LL)
Akala Jif I
JAf- ^i
To eat, gnaw.
Akala J51 (^r/. 3rd. p. m.
sing.): He ate. A/c/a US' I
(/?r/. 5rJ. p. m. dual.): They
twain ate. Akalu \jl£\ (prf.
3rd. p. m. plu.): They ate
Ya'kulu J5"Lj (/m/;>. 5rc/. /?
m. sing.): He eats. Ya'kulani
j'ilS'L; (jm/j. Jrc/. p. m. dual.)
They twain eat. Ya'kuluna
24
Alata cJI
Al Jl
jjJi\ (3rd. p. m.plu.): They
eat. Ya'kulna Ldsi L (imp. 3rd.
p.f.plu.): They/ eat. Ta'kulu
JlSLj (imp. 2nd. p.f. sing.): She
eats. Ta'kuluna jj^^J (imp.
2nd. p. m. plu.): You eat.
Na'kulu J5"b (imp. 1st. p. plu.):
We eat. Kuli J£ (prt. f.
sing.):E&V.f. Kula ^£ (prt. m.
f. dual.): Eat! You twain. Kulu
\j]S (prt. m. plu.): Eat! You.
Aklun Jil (n.): Eating. Aklan
*i£\ (ace): State of eating.
Ukulun J51 (n.)\ Food; Flavor;
Fruit. Akilina adSl (act. pic.
m. plu. ace. n.): Eaters.
Akkdluna jjJt5"l (n. intr. plu.):
Greedy. Ma'kul Jj5"Lo (pact,
pic): Eaten up; Devoured. (L;
T; R; LL)
The root with its above forms
has been used in the Holy Qur ' an
about 109 times.
Alata cJI
cJLitdi'
To deprive, diminish, defraud,
decrease.
Alatna Lull (prf. 1st. p. plu.):
We have deprived. (52:21). (L;
T; R; LL)
Alifa LiJI
drib's ml'
To be accustomed, join to-
gether, unite, reconcile, be-
come tame, bring together.
ffi/JX I: Unity; Compact; Alli-
ance; Covenant for the purpose of
trade; Obligation involving re-
sponsibility for safety and pro-
tection; Attachment. Alaf<J)}\:
Thousand. Alfan j Lit I (oblique
Alfain ayUI): Two thousand.
Uluf^jJ) (plu. AZa/oVT): Many
thousand. Uluf lJjJ I is plural
either of alaf, as is expressed
above, meaning thousands or of
A //^meaning a congregation or in
a state of union. Mu allafatun
Aj]y> (pis. pic.f. sing. II): Who
are required to be consoled. Allafa
uH\ (prf. 3rd. p. m. sing. II): He
joined, united. Yu'allifu ljjJJj
(imp. 3rd. p.m. sing.): He unites
together. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur' an
about 22 times.
Al Jl
The definite article. It is equivalen
to 'the' in English. In Arabic it is
used to give the meaning of
Most, All, Complete, Maximum,
Whole and to denote compre-
hensiveness, that is to say all
aspects or categories of a
subject, or to denote perfec-
tion and includes all degrees
and grades. It is also used to
indicate something which has
already been mentioned or a
concept of which is present
in the mind of the writer or
reader. (L, T; KF. LL; Baqa)
25
Ala VI
Alia VI
Ala VI
To fall short, refuse, be re-
miss. Ya 'tali Jj L: He became
remiss. Itisaformof Yafta'ilu
JjCjL, according to Raghib it
is a form of Alautu oyi,but
according to others it is from
Alaitu CwJI : He swore. Both
forms are attributable to the
verb Aid ^ Iwhich appears in
the 24:22 in the form of ya 'tal
Ya'luna jjiL (imp. 3rd. p. m.
plu.): They will fall short; will
remiss (3:118). Ra ghi b says it is
from ild "if I. This particle indicates
the farthest point of the six sides.
Ya'tali JjL (imp. 3rd. p. m.
sing.): He became remiss; He
swore (24:22). (L; T; R; LL)
Ila' *%\
It is from the root Ala ^J\
meaning he fell short, he fell
short of doing what he ought
to have done, he was remiss;
or it is from the root Ala J I
meaning he swore Ala min
zaujihi *>jj ^t J I : He swore
he would not go near his wife,
not to go in unto her. Ild *%\:
To swear to be off from wife;
to keep away from the wife. In
the days before Islam the pa-
gan Arabs used to take such
oaths, and as the period of
separation was not limited, the
wife was compelled sometimes
to pass her whole life in such a
bondage, having neither the
position of a wife nor that of a
divorced woman. The Holy
Qur'an allows at the most four
months to a person who swears
not to approach his wife. Dur-
ing this period he must either
get reconciled to his wife and
restore conjugal relations or to
give divorce. In no case infi-
nite separation without divorce
is permitted, leaving the
woman suspended. The verse
2:226 abolishes this custom of
Ild' which was prevalent
among the Arabs before the
advent of Islam. The verse
also tells that God loves to see
reconciliation between hus-
band and wife.
Ila »}U: (2:226). (L; T; R; LL)
Ilyun^JI/Ilan^l
Bounty; Favour. Its plural is
Ala Sf\ .
AM' J\ (n. plu.). (L; T; R; LL)
The word has been used in the
Holy Qur'an 34 times.
Alia VI
Compound of An+la V+jl
Lest... that he... not. (Mughni
;L; T; LL)
26
urn \j}<
Ilia V I
Ulu \j}j\
Possessors; Owners of.
Ulii IjJjl (particle m. ace.)
Possessors; Owners of: Uldt
o^j! (ace. f. plu.): Possess-
ors. (Mughni: L; R)
Ulaika^l
Demonstrative: Those; These.
Uldi ijj\ : plu. of Dhd I j: (R;
L; Mughni; LL)
Ilajl
To; Till; With, the end of the
six sides; Adding to. It is sepa-
rable proposition which de-
notes the end as opposed to
min j-o which denotes the start.
In some respect it agrees with
hattd l _J& which denotes the
end of space or time and in the
esense of ma ' ^a to indicate
the end of distance. (Mughni;
L; R; LL)
Dla^l
If not; Unless; Except; some;
Otherwise; Less; But; And;
Also. (For these meanings see
Akhfash; Farra; and Abu
Ubaid) This word is used to
signify the sense of exception.
This exception is of two kinds.
(1) Exception in which the
thing excepted belongs to the
same class or species to which
the things from which an excep-
tion is sought to be made be-
longs, as they say Jd 'al-qaumu
illaZaidan JbjVLj2JUl>:AI11he
people came except Zaid (who
was one of them). Here the
person Zaid belongs to the same
class (of human beings). It is
called Istithnd' al-muttasil
J-^Ul «L££«J . (2) Exception
in which the excepted thing be-
longs to a different class or spe-
cies, as they say, Jd al-qaumu
illahimdran \j\£*i\ »jJLllcL> all
the people came but donkey did
not. In the verse 2:34 the word
Ilia, *i\ denotes the latter kind of
exception. Iblis not being one of
the angels. Though not an angel
yet he was ordered to submit
to Adam (7: 12). This kind of
exception is called Istithnd'
al-munfasil J.,^iuJULtl^l .
It commonly governs the ac-
cusative. It also means not
even. (Qamus; Mughni: L;
LL)
Ilia ^ I
&!**!
To hurry, be restless, be clear
and bright (colour), strike
with a spear, pierce with a
bright javelin. Illal farsu:
ifjdl 3! : The horse went
quickly (making itself promi-
nent) . Illun^ and IlldtunfiV.
Relationship; Nearness with
respect to kindred; Good ori-
gin; Compact or coonvenient;
Promise or an assurance of
27
Alladht jJJl
safety or security; Neighbour;
Visible state of relationship or
of compact; Bond. (L; T; R,
Qamus; LL)
Ittan Vlfn.): Bond (9:8,10).
Alladhj ^jJl
He; Him; Whose; Whom;
Which, f. Allati ^\ dual
Alladhani/alladhaini
Cri
JJJI/
jljUl plu. Alladhina, ^ jjl f.
plu. Allati (J iJ , | and Alldi ^J")l I
(L;T;R;LL)
Alima J I
To suffer, be in pain.
Ta'lamuna jj-<Jb' (imp. 2nd. p.
m. plu.): You are suffering.
Ya'lamuna jj-JL (imp. 3rd. p.
m. plu.): They are suffering.
Alim *JI: Woeful; Effective;
Painful." (L;T;R;LL)
The root with its above three forms
has been used in the Holy Qur'an
about 76 times.
Daha J I
To adore, worship, deify any
one, call any one worth of
worship.
Ildh J I : God; Deity; Worthy of
worship. Ldlldha <JlV: There is
no other, cannot be and will ne vet-
be one worthy of worship. Ildhain
u^Jl (dual): Two gods. Aliha J I
Allah 4HI
( n. plu.): Gods. (L; T; R; LL)
The word ildh has been used in
the Holy Qur'an about 147 times.
Allah il
It is the proper noun applied to
the Supreme Being, Who is the
sole possessor of all perfect
attributes, Who is free from all
defects and Who exists neces-
sarily by Himself. It is not a
common noun. All Divine
attributes mentioned in the
Holy Qur'an are qualities of
the proper name Allah. No
other language has a distinc-
tive name for the Divine Be-
ing. The names found in other
languages are either attribu-
tive or descriptive and can be
used in the plural form, but the
word Allah is never used for
any other thing, being or deity.
It is never used as a qualifying
word. Sibwaih and Khalil say.
Since Al in the beginning of the
word Allah is inseparable from
it so it is a simple substantive,
not derived from any other
word. The word Allah is not a
contraction of al-ildh, as some
people tend to believe, but
quite a different word. This
being the proper name of the
Supreme Being, and having
no parallel or equivalent in
any other language of the
world the original name
'Allah' should be retained in
28
Allahumma IgJl
AmaUl
the translation. The English
word God, which is the com-
mon Teutonic word for a
personal object of religious
worship applied to all super-
human beings of heathen my-
thologies who exercise power
over nature and human be-
ing, can hardly be even an
approximate substitute.
Yahova means O That Per-
son! While pronouncing the
word Allah the stress in ac-
cent is on the letters "L J"; as
"b" in Abbey . (L; T; R; LL)
Allah JJl: Proper name of the
Almighty and Supreme Being.
The word has been used in the
Holy Qur'an 2697 times.
Allahumma l$Jl
Comb, of Yd + Allah A) I L : O
Allah! The letter M (. mim)
being added to compensate
the omission of the particle
Yd (O). It is also said that it
stands for ^JtfLol A) I L> Yd
Allah ummand be khairin: O
Allah instruct us in righteous-
ness. It is a form of invoca-
tion.
Allahumma I4JI: (L;T;R;LL).
It is used in the Holy Qur'an
about 5 times.
Hyas j-LJI
Elijah. Hehvedabout900B.C.
and was a native of Gilead, a
country on the eastern bank of
Jordan. Ilydsin is the plu. of
Ilyds and means Ilyas and his
followers. According to some
it is another form of Ilyds, and
both words designate the same
person, as Saind' and Sinin
are both names of Mount Senai.
//jfls^LJI:EUjah(6:85;37:123).
Ilydsin ou-L Jl: People of Elijah;
Elijah (37:130). (L; T; Kf; LL)
Al-Yasa'a j-JI ( See p. 626).
Am
r
Conjunction used for two al-
ternative propositions and
may be rendered as whether.
As it is a conjunction con-
nected with what precedes it,
so neither what precedes it
nor what follows it is inde-
pendent. It also denotes in-
terrogation or is used in a
case of interrogation corre-
sponding to the integrative
Hamzah (*) and means:
Which; Therefore. What fol-
lows Am and what precedes it
compose one sentence and
what follows it must corre-
spond to what precedes it in
the quality of noun and of
verb. It also denotes bal Jj
(rather). (L; T; Kf; Mughmi
LL)
Amalal
Is (he, she, it) not; Is there not.
(Mughni; Kf ; L; LL)
29
Amata
k_~al
Amara
j"
Amatac-al
To measure; betake.
Amatan \sj> I (infinitive noun from
Amatac~° I): Measureof distance;
Doubt; Curvity; Crookedness;
Unevenness;Ruggedness;Onepart
being high or more prominent than
other; Elevated place; Weakness.
(20:107). (L;T;LL)
Amida Jua I
luL : IjloT
To appoint a term, reach its
utmost extent. Amadun Ju»l:
Distance; Time; Later term;
Extreme point; Starting place;
Limit; Term; Space; Goal; Ter-
minus; Time considered with
regard to its end; Utmost or
extreme term; Period of life
which one has reached; Each
of the two terms of the life of
a person, the time of his birth
and the time of his death; Space
of time of unknown limit. The
difference between Amad and
Zaman jLj is that where as
the former is time considered
with regard to its end the latter
is time considered with regard
to both its end and its begin-
ning. The difference between
Amad and Abad Jul is that the
former means time limited in
duration and the latter means
time everlasting. It is said,
Jul ~>>j>i\ji IloI LjjJI
The present life is limited in
duration but the Hereafter is
everlasting. (L; T; R; LL)
A»mm/hh1oI:(57:16;3:30;18:12;
12:25).
Amara y>l
To command, order, enjoin.
Difference between Khalq jia-
( creation) and Arm y>\ (com-
mand) is that while the former
generally means the measur-
ing out or evolving of a thing
out of preexisting matter, the
latter means bringing into be-
ing without matter, by uttering
the command 'Be ! ' . The verse:
His is all the creation (jii I al-
Khalq) and the command (yi'i I
al-Amr) (7:54) means that Al-
lah has not only created the
universe but also exercises
the command and authority
over it.
Amara y>\(prf. 3rd. p. m. sing.):
He commanded. Amaru \jy>\
(prf. 3rd. p.m. plu): They
commanded. Amarta Cjy> I (prf.
2nd. p.m. sing.): Thou Com-
manded. Amarnd ljy>l (prf. 1st.
p. plu.) We commanded. One
should note the difference between
Amarna j^l prf. 1st. p. plu. and
Amarana\jj»\ com. f Amara + nd:
He has commanded + us).
30
Amsi
^mA\
Ummun
c!
Ya'muru y>L (imp. 3rd. p. m.
sing.): He commands.
Ya'muruna jj^L (imp. 3rd. m.
plu.): They command. Ta'muriha
l jj J A\j(imp. Ind.p.f. sing.) Thou
/ command. Ta'muruna jjy>\j
(imp. 2nd. p. m. plu.)'. You m.
command. Amuru y>\ (imp. 1st.
p. sing.): I command. Amuranna
jja\ (imp. 1st. p. sing, emp.): I
surely will command. U'mur _/>}]
(prt. m. sing.): Give command.
Umiru \jjA (pp. 3rd. p. m. plu.):
They were given command.
Umirtu Cjy>\ (pp. 1st. p. sing): I
was commanded. Umirna b^ol
(pp. 1st. p. plu): We were com-
manded. Yu'maru y>y_ (pip.
3rd. p. m. sing.): He is com-
manded. Yu'maruna jjy>ji(pip.
3rd. m. plu.): They are com-
manded. Tu'mar y>y (pip. 2nd.
p.m. sing.): Thou art commanded.
Tu'maruna jjyy (pip. 2nd. p.
m. plu.): You are commanded.
Ya'tamiruna jj_/L (imp. 3rd.
p.m. plu. VIII): They are taking
counsel. Vtamiru \ ij *£\ (prt. m.
plu. VIII): Take counsel. Amrun
"ja\ (n.): Matter; Affair; News;
Command; Authority. XJmur jy\
(n. plu.): Affairs; Matters; Com-
mands. Imrun y>\ (n.): Grievous.
Amirun jjy\ (act. pic. m. plu.):
Those who command.
Ammaratun »jL»l (ints. f.): Wont
to command. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 248 times.
Amsi ^—o I
Yesterday ; Lately ; Day before;
Near past; Time not long past;
Recently.
Amsi pJ»1:(10:24;28:18,19,82).
(L; T; LL)
Amala J-ol
To hope, trust in, expect;
(False) hope; Hope (of vain
delights), Hope good.
Amal °A*\(n.): False hope (15:3).
Amalan %>\: Good hope (1 8:46).
(L; T; LL)
Amma
r>.:
Col
To propose, direct one's steps
towards a place, repair to, go
towards.
Ammina oy>l (pic. m. plu. V):
Those who are repairing (5:2).
(L; T; LL)
Amma It
Particle. As for; But; As to;
However. (Mughm: L; LL;
Zamakhshari)
, Ummun
Umm
r 1
J (n.): Mother; Source;
Principle; Origin; Prototype.
31
Imma LI
Imam .LI
Ummahdt oL$Ll (n. plu.);
Mothers. Ummal-Qura AjH\ 11:
Mother of the towns; Metropo-
lis; Makkah. Ummi ^^(comb.
of Umm+ya ): My mother; Be-
longing to mother; Unlettered;
Arab; Who have no revealed
Scripture of his own. Ummiyun
j_^L1 in. plu.): Belongings to
mother; Who have no revealed
Scriptures of their own. (L; T;
R;LL)
The root with its above four forms
has been used in the Holy Qur'an
about 35 times.
Imma Ll
(particle, comb, of in+ ma).
Either... or. The particle ma L
having been added to in jl
which means if. The added
particle ma is technically called
as Zdidah (redundant), but
these so called redundant words
are not without purpose. They
are used to emphasize or to
intensify the meaning of the
word to which they are added.
The change effected in sense
of the particle in jl by the
addition of the particle ma l» is
that whereas in jl alone
expresses a mere contingency
or possibility which is not nec-
essarily accompany by hope,
this addition is expression of
hope. (Zamakhshari;Mughni;
L; LL)
Ummatunial
Community; Nation; Group of
living things having certain
characteristics or circum-
stances in common. Any
grouping of human or animal.
It also signifies creation, gen-
eration. This word is derived
from Amma 1 1: meaning to re-
pair to or direct one's course to
a thing to seek with aim.
Ummah is a way, course, man-
ner or mode of acting. It also
means faith, religion, nation,
generation, time or a period of
time, righteous person, or a
person who is an object of
imitation and who is known
for goodness, and who com-
bines all kinds of good quali-
ties, a person who has no equal
and one who combines within
himself virtues.
Ummatun £*\ (n.); Ummam aa\
(n.plu.). (L; T; R; LL)
The word with its plu. has been
used in the Holy Qur' an about 64
times.
Imam .LI
Leader; President; Any object
that is followed, whether a
human being or a book or a
highway; Model; Example.
Some writers say that the word
imam .LI is double Umm .1
(i.e. mother), so he should be
more anxious about his fol-
lowers than a mother about her
32
'Amma
Amina j-ol
children.
A'immatun £>j\ {n. plu.): Lead-
ers. (L; T; R; LL)
The word has been used in the
Holy Qur'an 1 1 times.
Amma II
pji
LoLol
To walk ahead. I'tamma
r 1
To follow any one as a leader.
'Amdma LoLol («.): Before, In
front of (75:5). (L; T; R; LL)
Amina j-al
j*e u ' lLoI i LLol . U la 1 i AJ Lo I
To trust, be secure, be in
safety, confine in. Aman j-ol
Security; Place of security.
Amanatun *iL»l («.) Trust; Se-
curity; Pledge; Covenant;
Faith; Trust. According to Ibn
Abbas it also means duties,
government and governed du-
ties, lman jLcl: Faith; Belief.
When the word Islam (sub-
mission) is used along with the
word lman j U I then the word
lman jUI signifies sincerity
and firmness of faith, while
the former expresses only out-
ward submission. In other
words lman j L I signifies out-
ward or practical obedience.
Thus the inner faith must be
followedby areal outward change
in the life of a person. For a true
believer lman j L I comes first
and Islam afterwards. But in
the case of those who are
weak of faith lman j U I takes
precedence over Islam.
Amina j-ol (prf. 3rd. p.m. sing.):
Became safe; Considered one self
safe; Trusted a person. Aminu
\j^» I (prf. 3rd. p. m. plu.) : They are
in safety. Amintum *^ul (prf.
2nd. p.m. plu.) You are in safety.
Amintu c^j>\ (prf. 1st. p. sing.): I
trusted. Ya'manu j-oL (z'mp. 3rd.
p.m. sing.): He feels secure.
Ya'manu l_^oL (imp. 3rd. p.m.
plu.): They trust. Ta'manu j-ob'
(imp. Ind.p.m. sing.): Thou trusts.
Amanu ^\(imp. 1st. p. sing.): I
shall trust. Amana j-ol (prf 3rd.
p. m. sing. IV): He believed, had
a faith. Amanat c+L° I (prf. 3rd. p.
f. sing.): She believed. Amantu
CJ-ol (prf. 1st. p. sing. IV): I
believed. Amanu Ijio I (prf. 3rd.
p.m. plu.): They believed.
Amantum *IL»I (prf. 2nd. p.m.
plu.): You believed. Amannd Lul
(prf. 1st. p. plu.): We believed.
Yu'mina^y'yjdmp. 3rd.p.m. sing.):
He believes. Tu'minu \yj>y(imp.
2nd. p. m. plu.): You believe.
Yu'minuna j^j>y(imp. 3rd. p. m.
plu.): They believe. Tu'minu I
Tuminuna jj^°jj' / j-°jj (imp.
2nd. p. m. plu.): You believe.
Nu'minu j^p (imp. 1st. p. plu.):
Webelieve. Yu'minanna^^j
(imp. 3rd. p. m. sing, emp.): He
certainly shall believe.
33
Amatun L*l
Anna jl
Tu'minanna {yj*y (imp. 2nd. p.
m. sing, emp.): Thou shall have to
believe. Nu'minanna &*y {imp.
1st. p. plu. emp.): We shall cer-
tainly be believing. Aman ^y>\(n)\
Security. Peace. Aminun j-ol
(act. pic. m. sing.): Aminatu: <U/>I
(act. pic. f. sing.): Peaceful.
Amininal Aminuna jjLol/jjol
(ace./ act. pic. m. plu.): Those
who are safe, in peace, secure.
Aminun jul (act. 2nd. pic):
Trustworthy; Faithful; Steadfast.
Amanatun *L»I (n.): Security.
Amanatun <olol («.):Trust; Se-
curity; Pledge; Covenant; Faith;
Trust. Duties; Government; Du-
ties; Government; Governed du-
ties. Amanat oblol (n. plu.):
Trusts. U'tumina jlji (n.): Who
is entrusted. Imdn jLc I (n.): Faith;
Belief. Amin jy>\: Amin; Beitso;
Yes. Mu'min j-°j-° (ap-der. m.
sing. IV): Believer. Mu'minin/
Mu'minuna jj^>y> I u^-»y>
(ace./ ap-der. m. plu. IV): Be-
lievers. Mil 'minatun <u*j-o (ap-
der. f. sing. IV): Believer /
Mu'minatun oL*j-o (ap-der.
f. plu. IV): Believing women.
Ma 'manun j-o Lo (n. for place):
Place of safety. Ma'munun
jj-oLo (pact, pic): Secured. (L;
T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 894 times.
Amatun a-oI
Its root is Ama'a *L>I for
Amaway>\ :Maid
'Amatun JLol (n.): Bondwoman;
Maid (2:221). Imdun «U (n.
/)/«.):Maids;Bondwomen(24:32).
(L; T; R; LL)
An j1
Cojunction: That; In order
that; Lest; That not. When
followed by a verb in the
aorist such verb is generally
put in the subjective. When
put before a noun or pronoun
it governs it in the accusative
and is then written with the
Tashdid: (jl anna). This con-
junction is frequently used
after qala (J Li he said) or
some similar verb with an
ellipse of the word 'saying'.
When used in the sense of
lest, for fear that, or in order
that, it may not, it is gener-
ally necessary as a rule that
the preceding proposition
should contain some word
which carries with it the idea
of prohibition, hindrance; or
obstacle, as in 18:57; 7:169.
(L; T; LL; R)
Anna jl
That; Since; Because. It is
used with every kind of pre-
fix and affix. (L; T; LL)
34
In
oi
Anisa
tri 1
In jl
If; When; Indeed; Not; Be-
cause. It differs from low J in
as much as that the former is
conditional whereas the latter
supposes what is not the case
as^^tJJ jl in 35:14. In jl
gives a future signification in
the preterit unless where Kana
j 15" is interposed. Sometimes
it has a negative meaning as
tjj>\ j I in 1 1 :5 and sometimes
it signifies Idh il or when. It is
a mistake to take it "at that
time" as referring to the future.
(L; T; Mughni; LL; R)
Innama Ul
Particle of restriction called
Harfal-HasTj^iX I Oj>. Itmay
be rendered as "only". The
particle ma L> is occasionally
expletive and the word has
then the force of inna "j\ but it
no longer governs the accusa-
tive. (L; T; Mughni; LL; R)
Ana bt
Personal pronoun.
And li1 (1st. p. sing.): I my-
self. Nahnu ^»6 : We. Anta
Col (m. sing.): Thee. AnricJl
(f. sing.) Thee/ Antuma Lcjl
(Dual, m.f.): You two Antum
*lj| (m. plu.): You. Antunna
ou I (f. plu. ) You. (L; T; Mughni;
LL;R)
Anatha Col
Cub S AjjjI
To be soft, effeminate (per-
son). It indicates the weakness
and helplessness of a thing.
Unthd cs 1jI («.): Female; Soft;
Tender; Sweat; Affectuous; Inani-
mate or lifeless thing; Small star.
Indth obl(n. plu.): Unthayain
abCJl (dual, oblique). (L; T; LL)
The word with its above three
forms has been used in the Holy
Qur'an about 30 times.
Anisa
tri 1
To be familiar, polite, kind,
social, have an intimate con-
nection. Anasa ^j) :To see
with feelings of warmth, of
affection and love, be sociable,
be friendly, be familiar with,
delight any one by good man-
ners, perceive a thing from a
far. Ista'nasa ,-JLlJ: To act
as a social person, get accus-
tomed to social life, seek fa-
miliarity, ask permission, beg
pardon; Kindness; Politeness;
Familiar; Musta'nisin
jj— j L"-,^: One who is familiar;
Who asks permission. Some
derive this word from Nasiya
( _ s — 5 (- that which forgets)
Insun ^j\ (collective noun): Man-
kind; Human being. Insdn jLuij
35
'Anafa ui>\
Ahala Jjtl
(common gender): One having
attachments; Fellowship; Love;
Affection; Human being. Its plu.
is Unas ^\j I which is commonly
contracted into Ndsun j^b.
Insyyun {J ^\. Human beingplu.
Andsi ^bl and Unas j-bl .
Anasa j*jl: To perceive with
love. Musta 'nisin ou- J b— <j> (m.
plu. ap-der from j-Jl): Seekers
of familiarity. Seeking to listen.
(L; T; LL)
The root with its above seven
forms has been used about 97
times in the Holy Qur' an.
Anafa ul>\
lJcL '. Uj'l
To strike, hit, knock or hurt
one's nose; Disliked; disdained;
Scorned; Refused; Avoided;
Hated; Kept far from. 'Anf
t_«jl: Nose; Fore part of any-
thing; Extremity.
'Anf u&\ (n.): (5:45).(L;T;LL)
Anifantiil
Just now; Lately; In the first
place; Above; Before; Afore.
Anifan fo'l : (47:16). (L; T; LL)
Anam >bl
Collective noun with no ver-
bal root. Creatures.
Anam .U (55:10). (L; T; LL)
Ana^jl
Jl < Cbl's J\
To become mature, ripen.
Ya'ni ^J>\j {imp. 3rd. p. m. sing.):
Hecomes. And'i \j\(n.plu.): Times,
Hours; Space of time; Portion of
time. Its sing, is Ana t b I. Anna J* I
(interjec): Whence; Where; When;
How; In what way. Ind <■ U : Time.
(L; T; R; LL)
The root with its above four forms
has been used in the Holy Qur' an
33 times.
Anin jl
Boiling. It is from Inyatun.
Anin jl (act. pic. m.): Boiling
(55:44). Aniyatun jlj! («.): Ves-
sels. (76:15). (L; T; R; LL)
Ahala J* I
To marry. Ahila Jj>I: To get
accustomed to (a place), wel-
come any one. Ahhala Jil :
To render anyone worthy of,
able to, welcome anyone.
Ahala Jjbl: To marry. Ahljj>\
Family members. Its plu. is
ahlin jdfcl (ace.) and Ahlun
jjlfcl (nom.).
A/i/JaI: Family; Family member;
House; Household; People be-
longing to acommunity or locality.
(L; T; LL)
The word has been used in the
Holy Qur' an about 127 times.
36
Aba*
Awwahuruljl
Aba*->l
L~>JJJ ' U U I 4 UJ I
To come back from, repent,
set (stars), repeat, return (from
disobedience to obedience),
echo, alight at night.
Iydb *_> L I (v. n.)\ Act of returning.
Awwab^\j\{ints.)\ Sincere;peni-
tent; One who frequently returns;
One who turns seriously (to God).
Awwdbin ouljt (v.n. ints. plu.)\
Those who are oft returning.
Ma'db w->lo(rc.): Place of return.
Awwibi ^J>j\(f- prt.): Repent. (L;
T;R;LL)
In the Holy Qur ' an the above five
forms has been used about 16
times.
Ada J
To make tired, decline, incline
towards its end.
Ya'udu JjIj (imp. 3rd. p.m.
sing.): Tires; Weigh; Oppress by
its gravity; Bends (2:255). (L; T;
R;LL)
AlaJI/AwalaJjl
To return, be before, come
back to. Awwala Jjl: To inter-
pret, explain.
Al J I :Family; Race; Dynasty;
People. Awwal Jj I First; Former;
Prior; The first beginning. Its/,
is Old. Awwalun jjJjl: The
ancients; Those of former days.
Awwala Jjl: To bring back, Ex-
plain. TaVf/JjjL': Interpretation;
Explanation; Determination.
Awwal Jjl : Principle; First, Old;
Preceding. Ma'dl JLo : End;
Result; Return to a place; Retreat;
Event; Meaning.
Uli jjjl : These; Those, plu. of
dhdka and dhdlika liUliidJIS
Via • V, I oblique VliJ\ if.), Uldt
oYjl (plu. adj of dti u ji ): Pos-
sessed of; Endowed with: Gifted
with. JJldika <iJL)jl (plu. of dhaka
Jj and dhdlika dJIS): That;
Those. Hduldika liL'YjA: Those.
(L; T; LL)
Au j\
A conjunction: Or; Either;
Whether; Until; Unless. It
does not denote doubt but
simply indicates the presen-
tation of an alternative simili-
tude. It is also used in the
meaning of wdw j (= and)
and bal Jj (= rather) to de-
note transition or separation
or distance. (L; T; LL)
Awwahunsfjl
Compassionate person; One
who shows pity by frequently
sighing; One who sighs and
cries
Awwdhun »ljl: Soft of heart.
(9:114; 11:75). (L;T;R;LL)
37
Awa
(Jj 1
Ayyada Jul
Awa fjj\
A verb with the addition of
hamza and doubled in prefect.
To betake oneself for shelter,
refuge or rest, have recourse
to retire, alight at, give hospi-
tality to.
Sdwi tjjL^(imp. 1st. p. sing, with
the prefix sin ^): I shall betake
myself for refuge. Awa tjj\(prf.
3rd. p. m. sing.): He sought
refuge. Awau j\j\ (prf. 3rd. p.m.
plu.)\ Theysoughtrefuge. Awaind
bjj\(prf. 1st. p. plu.): We sought
refuge. Awa ,jj I (prf. 3rd. p.m.
sing. IV): He gave shelter, betook
lodge. Awau jj\ (prf. 3rd. p.m.
plu. IV): They gave shelter. Td'wi
^jb' (imp. 3rd. p. m. plu. IV):
Thou give shelter. Ma'wd ^jLo
(n.f.Place): Shelter;Home; Abode;
Refuge; Shelter. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 36 times.
K^l
Particle: Verily; Yes;Yea;Aye;
Of course; Used in affirming by
oath. (10:53). (L; T; LL)
Ayatun LI
Sign; Apparent sign; Mark;
Indication; Message; Evidence;
Proof, Miracle; Communica-
tion; Verse of the Holy Qur'an
(as each of which is a miracle) ;
Previous revelation; Monu-
ment; Lofty building that should
acquire renown as a sign of
greatness. It properly signi-
fies any apparent thing insepa-
rable from a thing not equally
apparent so that when one per-
ceives the former, he perceives
the other which he cannot
perceive by itself, e.g. *^jL
,j2l\rj> "The party came out
with their whole company."
Ayatun L I plu. Ay at oU.(L;T;
R;LL)
The word with its plu. has been
used in the Holy Qur'an about
287 times.
Ayyada Jul
.J)j : IjlJL;
To support, strengthen, con-
firm.
Ayyada Jul (prf. 3rd. p. m.
sing.): He supported. Ayyadtu
OJol (prf. 1st. p. sing. II): I
supported. Ayyadnd L Ju I (prf.
1st. p. plu.): We supported.
Nuayyidu juJj (imp. 3rd. p.m.
plu. II): We support. Aid Jul
(n.): Might; Authority.
Yu'ayyiduJj^j (imp. 3rd. p.m.
sing.): He supports. (L; T; R,
LL)
The root with its above six forms
has been used in the Holy Qur ' an
about 1 1 times.
38
Aykah j£J
Ayya jl
Aykah i5yl
Collection of numerous tangled
or dense trees, particularly,
though not necessarily of the
kind called sidr j J^ (Lote) and
Alak dJI (wild berries); Wood;
Thicket. Its plu. is Al-ayk and
is derived from the verb Ayika
iiLI. Ashab al Aykah ob^sl
a5sj^I : The dwellers of the
wooded vales. They were the
people of the Prophet Shu'aib.
He was sent both to Ashab al-
Aikah (26:176) and Ashab al
Madyan jj JuJI wjL*_^>I - The
people of Midian see 1 1:84). It
shows that both are the name
of the same people or, rather,
of two sections of the same
tribe, who had adopted two
different kinds of trade, one
living on commerce and the
other keeping herds of camels
and sheep. Further evidence
of the close relationship of the
people of the Thicket with the
people of Midian is that identi-
cal evils have been ascribed to
both (7:85 and 26:181). They
were destroyed by an earth-
quake or a volcanic eruption
(7:85-93, 11:84-95). Midian
was both the name of the tribe
of and the town they lived in
situated at the head of the gulf
of Aqabah. They were de-
scendents of Abraham through
his third wife Katurah. Midian
was the name of a son of
Katurah. They carried out trade
with India also.
Ashab al Aykah l&Si I ^_» L*-^ I :
The dwellers of the wooded vales.
(15:78;26:176;38:13;50:14).See
also Shu'aib.
Ama.l
The real word is a'aima Jj\:
To be unmarried.
Ayama lS *j I plu. of Ayyim*j I:
Unmarried man or woman; Single
orwidowedordivorced; One who
lives in celibacy (24:32). (L;T;R;
LL)
Ayna ^1
Ayna ^J: Where; Whither.
Aynamd Ljul: Wherever,
Wheresoever,
Whithersoever. Used for the
enquiring of place. (L; T; R;
Mughni; LL)
The root with its above two forms
has been used in the Holy Qur ' an
about 19 times.
Ayya ^1
Conjunctive noun Ism Mausul
Jj~?y> **» \ and vocative case:
Who; Which; What; Whoso-
ever; Whichsoever; Whatso-
ever. It is used to denote
wonder, interrogation, con-
dition or perfection, Iyyd LI
adj. Alone. The particle is
suffixed to the objective case
39
Ayyub ojll
Ba
of pronouns e.g. Iyydka,
Iyydya, Iyydhu, Iyydna
Iyydkum, lyydhum. Ayyu.
Ayyatu particle prefixed to Hd
before the vocative.
Ayya 1$ I Pronoun of Common
gender. (L; T; Mu ghn i: LL)
This root has been used in the Holy
Qur ' an with the above forms about
239 times.
Ayyub ojjI
Job. It is derived from the root
AyabaL+j\. He was the inhab-
itant of Ur in the north of
Arabia where he lived there
before the exodus of the Isra-
elites from Egypt. He was not
an Israelite. He was tried by
Allah in diverse ways but he
proved most faithful and righ-
teous and was patient and
steadfast in the extreme situa-
tions. The toil and torment of
which Job complains in 38:41
seem to relate to some journey
of his in a desert, where he
finds himself in an evil plight
on account of the fatigue of
the journey and the thirst which
afflicts him. In the journey he
became separated fromhis fam-
ily and followers, who subse-
quently joined him. The men-
tion of the distressing journey
of Job is not a hint to the fairy
tale and dramatic poem of the
forty two chapter in the Bible
known as Book of Job, This
fairy tale of Bible is probably
borrowed from Hindu litera-
ture. (L;T;LL; Jewish Encycl.
under Job; Encl. of Islam un-
der Ayyub)
Ayyub cjjjI Proper name; Job.
The word is used four times in the
HolyQur'an.(4:163;6:84;21:83;
38:41).
Ba
Ba o is the second letter of the
Arabic alphabet, equivalent to
English letter B. According to
Hisdb al- Jummal (mode of
reckoning numbers by the let-
ters of the alphabet) the value
of bd is 2. It is of the category
of Huruf al Majhurah
Ba o
An inseparable preposition:
With the help of; During; For;
By; On account of; According
to; In; From. It also denotes
the object of a transitive verb
and supports the subject that is
termed Zdidah (additional). It
is used as a corroborative to
confirm and to make more
certain as in the verse 2:8.
40
Ba'ara <L
Babil JjL
According to Arabic usage the
words as ashrau (I begin), or
aqrau (I recite) would be taken
to be understood with this.
Thus the phrase Bismillah
*D I -—j is in fact equivalent to
saying 'I begin with the help
and assistance of the name and
attributes of Allah and with
establishing a communion with
Him' . It is in accord with the
commandment of 96:1
iiLj *~i L \J I . The English word
'in' is not the equivalent and
appropriate of this particle
<->. It also denotes swear,
comparison, in place of, for,
from, over, on, a part of, at
all, in rest of. (L; T; R; Kf;
LL)
Ba'ara jl
To sink a well, conceal.
Bi'r jL, (n. m.):Well;Pit (22:45).
(L; T; R; LL)
Ba'isa ^*Jj
To be wretched, miserable, un-
happy, destitute, bad, evil.
Bi'sa j^L is one of those
anomalous verbs named JLxil
•jJlj r JL<JI or verb of praise
and blame. Bi's al-rajulu
^>J\^L>: What a bad man.
Ba 'usa Ba 'san : To be strong,
brave, crushed by destitute.
Bi'sa
o^-i
{3rd. p. m. sing.):
Evil; Bad; Very bad. Ba'sun
jm^j {n.)\ Terror; Punishment;
Harm; Power; Violence;
Adversity; Conflict; War. Ba'sa'
cLL in.): Distress; Adversity;
Sorrow; Tribulation; War;
Violence; Mighty power; Kind of
evil that relates to property, such
as poverty. Ba'is ^{j (act. pic.
m.sing.): Poor; Needy; Unhappy.
La Tabta'is j-^j °i iprt. neg.
m. sing. VIII): Grieve not. Ba'is
^j~-~->_ {act. 2 pic. m. sing., verbal
adj. ): Dreadful; Mighty; Strong;
Vehement; Severe. (L; T; R; LL)
The root with its above six forms
has been used in the Holy Qur'an
about 73 times.
Batara
r".
To cut off the tail, curtail, bob-
tail.
Abtar jLt I: Childless; Bob; One
without issue; One in want; Poor;
Defective, Imperfect, One from
whom all good is cut off (108:3).
(L; T; R; LL)
Babil JjL
Babel; Babylon. City on the
bank of Euphrates founded by
Nimrud
Babil JjL : Babylon (2:102).
41
Bataka ^Lu
Bahara
j*i
Bataka Jcj
To slit, cut, cut off, torn off,
with the idea of repetition. The
practice of slitting or cutting of
the ears of certain animals was
a prevalent form of polythe-
ism, for such an animal was
looked upon as devoted to cer-
tain idols of god and honour of
them. This practice is con-
demned in 5:103.
Yubattikanna ^£^j: {imp. 3rd.
p.m. plu. epl. II): Surly they will
cutoff. (4:119). (L;T;R;LL)
Batala Jjj
To devote, cut off, separate,
sever from another.
Tabattal JJLj (prt. m. sing. II):
Devote; Detach from worldly
things and devote oneself to God
and apply oneself to the service of
God (73:8). Tabtilun 3^': Ex-
clusive and sincere devotion
(73:8). (L;T;R;LL)
Ba thth a £o
To spread, disperse, scatter,
divulge, disseminate.
Ba ththa ^ (prf. 3rd. p.m. sing,
assim. V): He has dispersed.
Yabu thth u >z~a (imp. 3rd. p.m.
sing, assim. V): He disperses.
Ba ththa c*j (v. n.): Distress; Grief;
Anguish; Sorrow. Mabthuth
^jji^> (pact. pic. m. sing.): Scat-
tered. Mabthuthatun^jL^ (pact,
pie. f. sing.): Spread.
Munba ththa n tLio (pis. pic.
VIII): Scattered. (L; T; R; LL)
The root with its above six forms
has been used in the Holy Qur'an
about 8 times.
Bajasa ^-»J
To gush out, out flow, spring,
let waterflow,burstforth, open.
Imbajasat c~~**j\ (prf. 3rd. p. f.
sing. VII): Gushedforth. (7:160).
(L; T; R; LL)
Bahatha c+*j
To scratch the ground like a
hen, scrap the earth, dig, search,
inquire, investigate.
Yabhuthu <J»*c-j (imp. 3rd. p. m.
sing.): It is scratching (5:31). (L;
T; R; LL)
Bahara 'j>L
J** ■ (s*i
To slit, cut long wise, open, till
(the earth), cleave, make wide
or spacious.
42
Bakhasa
o^-i
Bakhila 3*4
Bahr J>u (n.): Sea; Land; Great
river; Large body of water; Gen-
erous man; Man of extensive
knowledge; Swift horse; Fruitful
land. Bahrain ^y-i {ace.)
Bahrein j\j»<j (nom. n. dual):
Two bodies of water. Bihar j \*u
I Abhur j»u\ (n. plu.): Bodies of
water; Seas. Bahiratun »_^j (n.
f.) Name given by pagan Arabs to
a she-camel, or she-goat or any
other animal which had given birth
to five or seven or ten young ones
and having her ears slit and let
loose for free pasture. The milk,
back and meat of such animals
was not used. (L; T; R; LL)
The root with its above six forms
has been used in the Holy Qur'an
about 43 times.
Bakhasa l _ r kJ
To cheat, diminish, withhold
what is due, cause damage,
wrong anyone in one's rights,
do mischief.
Yabkhasu j-^-j (imp. 3rd. p. m.
sing.): He diminishes. La-
Tabkhasu Ij^^Si (prt. neg. m.
plu.): You diminish not.
Yabkhasuna 5j— *uj (imp. 3rd.
p. m. plu.): They diminish.
Bakhsun l _ r i£ («.): Diminution;
Reduced priced; Miserliness; Pal-
try. (L; T; R; LL)
This root with its above four forms
has been used in the Holy Qur'an
about 7 times.
Bakha'a *£J
To worry to death, kill, tor-
ment to death, grieve to death.
It is used to denote the doing
of anything to a great extent
or with extraordinary effec-
tiveness or energy.
Bdkhi'un *>L (act. pic. m.
sing.): One who worries him-
self to death. One who does a
work most effectively (18:6;
26:3). (L;T;R;LL)
Bakhila J»J
To behave niggardly in spend-
ing, withhold miserly, be cov-
etous, avaricious, stint.
Bakhila J^J (prf. 3rd. p.m.
sing.): He was niggardly,
stinted. Bakhilu I jJl*j (prf. 3rd.
p.m. plu.): They stinted, were
niggardly. Yabkhalu ^ruAimp.
3rd. p. m. plu.): They stint, are
niggardly. Tabkhalu/
Tabkhaluna 5ji»tJ/tjI»tJ (ace./
imp. 2nd. p. m. plu.): You are
niggardly. Bukhlun JJtf (n.):
Niggardliness. (L; T; R; LL)
The root with its above six forms
has been used in the Holy Qur'an
about 12 times.
43
Bada'a fjJ
Bada'a &, Ju
Bada'a ijJ
TjJftju
To begin, create, make a new
product, find out a new thing,
contrive a new thing, invent,
do first, commence, start.
Bada'a lju (/?r/! 3raf. p. m.
sing.): He started, began, origi-
nated. Bada'u IjJj (prf. 2nd. p.
m. plu.): They began. Bada'nd
LIju (prf. 1st. p. plu.): We be-
gan. Yabda'u jXu (imp. 3rd. p.
m. sing.): He originates.
Yubdi'u ^Juj (imp. 3rd. p. m.
sing. IV): Originates. Ma
Yubdi'u ^-UjLo (imp. 3rd. p.m.
sing. neg. IV): Never to sprout;
Cannot bring anything new;
Never to show (its face). (L; T;
R, LL)
The root with its above five forms
has been used in the Holy Qur'an
about 15 times.
Badara jjJ
To make haste, fall unexpect-
edly upon any one, surprise
any one, have a face like a full
moon, ripe (fruit), hurry to-
wards any one, hasten forward.
Badr jJu : Full moon; Disk;
Name of a place on the route
from Makkah to Madinah,
about 50 kms southwest of
Madinah. It is named after a
spring which belonged to a
man named Badr. The Battle of
Badr referred to in 3: 123 took
place near this place, two
years after Hijrah in the third
week of Ramadzan (3:123).
The full moon is called Badr
because it hastens to rise be-
fore the sun sets and to set
before the sun rises.
Bidar j I Ju (ace. v. n. Ill) : To run
up to, lose no time in, hasten, do
a thing hastily (4:6). Badr j ju
Full moon; Name of a place on
the route from Makkah to
Madinah (3:123). (Ibn Hisham;
L; T; R; LL)
Bada'a pju
To produce something new,
begin a thing, find out a new
thing; create a thing.
BadV *jX>(act. 2nd. pic): Won-
derful originator, without de-
pending upon any matter or pat-
tern or help; Wonderful origina-
tor; Wonderful thing; Thing
which is not after the similitude
of anything preexisting. Bada'a
p Ju (prf. 3rd. p. m. sing.): He
originated. Bid'anitx>(n. ace):
Innovator. (L; T; R; LL)
The root with its above three forms
has been used in the Holy Qur'an
about 4 times.
44
Badala JjJ
Badawa jjJ
Badala JjJ
To change, substitute one thing
for another, change a thing for
another, receive a thing in ex-
change of. Istabdala JjuiJ:
To receive, ask or wish a thing
in exchange for another. Tabdil
Jj Jlj : Changing; permutation;
exchange.
Tabdilan I Tabdilun *% Jlj/ Jj jlj'
(ace./ v. n. II): Changing; Permu-
tation; Altering; Exchange.
Baddala Jju (prf. 3rd. p. m. sing
II): He changed. Baddalu I_J*ju
(prf. 3rd. p.m. plu. II): They
changed. Baddalna liJju (prf.
1st. p. plu. II): We changed.
Yubaddilu Jj-j (imp. 1st. p. sing.
II) I change. TabaddalaJxJ(prf.
3rd. p.m. sing. V): He got changed.
Yatabaddilu JJlIj (imp. 3rd.p.m.
sing. II): He changes. La
Tatabaddalu \Jxp V (prf. neg.
m.plu. V): Exchange not. Yubdilu
jJuj (imp. 3rd. p.m. sing. IV): He
changes. Yastabdil J-LJr...*.; (imp.
irJ. p. m. smg. X): Will choose
somebody instead. Yastabdiluna
j^JhTmj (//up. 3rJ. p. p/«. X):
You exchange. Badal Jju(v.n.):
Exchange. Tabdilan/Tabdilun
% Jlj / ^.-V (ace/ v. «. //.):
Change. Istibdal JljLluJ (v. «.):
Replacement. Mubaddal Jju*
(ap-der. II): Changer.
The root with its above fifteen
forms has been used in the Holy
Qur'an about 44 times.
Badana Ju/Badona jju
jJlJ SUjbt bTjb<Ajljb t bjJu
To be corpulent, grow big.
Badan jJu: Body without
spirit; Body. Budun jjb :
Sleeveless corselet; Family lin-
eage; Animal for sacrifice.
Difference between Badan and
Jism
i « " ' ^
is that the former is
used in relation with age and
the later in relation with colour
and appearance.
Badan jju («.): Body (10:92).
Budun jju : Sacrificial animals
(22:36). (L;T;LL)
Bada'a I jJ /Badawa jjJ
I j -Uj : I j Ju £ d j IJj
To be obvious, manifest, ap-
pear, become clear, seem
good, fit, enter the mind.
Badiyarrai j}J\ jiL :At first
thought; Having superficial views ;
Outward appearance; Apparently;
Wifhoutproper consideration; Im-
mature judgment. Bada I Ju (prf.
3rd. p.m. sing.): It appeared.
Badatcj Ju (prf. 3rd. p. f sing.): It
/. appeared. Yubdiyu ^Jiu (imp.
3rd. p.m. sing. IV): Originates.
Li Yubdi jJlJ : In order to
make manifest. Tubdi^xp(imp.
3rd. p. f sing. IV): She makes
manifest. YubdilnajjXu (imp.
3rd. p.m. plu. IV): They make
manifest. Yubdina ^j J^j (imp.
3rd. f. plu. IV): They / make
45
Badaya <jju
Bari'a [$J
manifest. Tubdu \jXJ (ace.)
TubdunajjJ^J(imp. 2nd. p. plu.):
You make manifest. Lam Yubdi
JLj J (imp. 3rd. p. m. sing. gen.
Nun at the end dropped): He did
not discover (revealed). Tubdaxp
(pip. 2nd. p. m. sing. IV): He made
disclosed. (L; T; R; LL)
This root with its above 12 forms
has been used in the Holy Qur'an
about 27 times.
Badaya ^Ju
To live in the desert; lead a no-
madic life.
Baduw jJj (n.): Desert of no-
mads. Bad i\j(act.pic. m. sing.):
Dweller of desert; Visitor from
outside. Bad fin a jjjL '(act. pic.
m. plu.) Dwellers of the desert.
(L; T; R; LL)
The root with its above three forms
has been used in the Holy Qur'an
about 3 times.
Badhara j Ju
jjj'iljjj'
To scatter, squander, waste. It
does not relate to the quantity,
for which the Arabic word is
Isrdf ^i\j^ I, but rather to the
wrong purpose of one ' s spend-
ing (Ibn 'Abbas). Ibn Masud
defined tabdhir j JlJ as spend-
ing without ajust and righteous
cause and purpose, or in a frivo-
lous cause. Mujahid says that if
a person were to spend even a
small amount in frivolous cause
it is tabdhir j>_ JlJ. When a per-
son spends more in quantity than
is actually needed it is Isrdf
ij \j~j I. B oth imply an utter lack
of gratitude for the gift of suste-
nance bestowed by God.
La Tuba dhdh ir j JlJ °i (prt. neg.
II): Squander not. Tabdhir ^JiJ
(v. n. II.): Squandering, Dissipa-
tion. Muba dhdh irin jjjJu* ty-
phi.): Squanderers (17:26,27).
(Jarir; Ruh-al Ma'ani;
Zamakhshari; L; T; R; LL)
Bara'a *jt
> - f - * • » *- 1- -
To create, form out of nothing.
Nabra'a 1^*3 (imp. 1st. p. plu.):
We create, bring into being.
(57:22). Briyyatun ~£j: Creation
(98:67). Bdri IjjL (act. pic. m.
sing.): Creator. Al-Bdri jjLJI:
One of the names of Allah (59:24;
2:54). (L;T;R;LL)
Bari'a [$J
To be safe, heal, make free,
become clear (of doubt), ab-
solve, declare free from the
defect, attribute, acquit.
46
Bari J a kA
Barra
W
Barra'a \j> (prf. 3rd. p.m. sing.):
Declared innocent; Cleared from
blame. Tabarra'a £j (prf. 3rd. p.
Sing. V): Quitted. Tabarra'u
\jjJ (prf. 3rd. p. m.plu. V): They
quitted. Tabarra'na bf^J' (prf.
1st. p. plu.): We declared our
innocence. Natabarra'u f^lj
(imp. 1st. p. plu.): Wequit. Bariun
'iSji i act - ^ n d- pic)'. Innocent.
Burd'u i\jj (n.)\ Innocent.
Bara'atun sel^j (n.): Freedom
from obligations. Mubarra'un
\j+a (pis. pic): One who is free
from obligations or blame or any
kind of defect. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 25 times.
Barija gj
To have good fare, fare well.
Tabarruj r^(v. n.): To display
one's beauty and decoration, deck
one' s self, show off, display one' s
finery. La Tabarrajna }j>jZ V
(prt.neg.fplu. V): You/ do not
display your finery.
Mutabarrijatun "t>\>j^j>(ap-der.
f plu. V): Decking their selves
out. Burujun rj^ (n. plu.):
Castles; Motions of stars; Con-
stellations; Towers. (L; T; R; LL)
The root with its above four forms
has been used in the Holy Qur'an
about 7 times.
Baraha
Oi
To leave aplace, cease, quit. The
word indicates a negative mean-
ingwhenLa orLanis added, the
meaning becomes positive
Lan Abraha rj IjJ : Never will I
leave. La Abrahu ry\ V: I will
not cease, stop. Lan Nabrah
rjj jJ: Never will we give up to
leave. (L; T; R; LL)
The root with its above three forms
has been used in the Holy Qur'an
about 3 times.
Barada 's'J>/ Baruda "ij
To cool, chill, soothe, be cold,
be devastated by hail.
Bardan hy_ (v. n.): Coolness.
Cold (21:69; 78:24). Baridun
ijL (act. pic): Cold (38:42,
56:44). Baradin Sjt («.): Hail
(24:43). (L;T;R;LL)
Barra "y.
To be pious, just, virtuous,
act justly, be truthful, benefi-
cence, bestow bountiful gifts,
show kindness, keep (an
oath), act well, be true, be-
have courteously, deal be-
nevolently. Abarra *y\ : To
travel by land.
47
Baraza
Jji
Barzakh
£JS.
AlBarrUjlll (n.): Benign. Oneof
the names of Allah. Tabarru /
Tabarruna jJ^J /\jjp (ace./
imp. 2nd. p.m. plu. assim. V):
You act piously, deal benevo-
lently. Barran \y_ (n.): Dutious;
Continent; Land. Birrun y_ (n.):
Piety; Virtue; Gift; Favour, Obe-
dience; Righteousness; Thought-
fulness; Extensive goodness;
Goodness of high order; Acting
well towards relations and others.
Abrdr Jy\ (n. plu.): Pious ones
who are highly righteous.
Bararatun tjj* (n. plu.): Virtu-
ous ones; Highly righteous per-
sons. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 32 times.
Baraza jjj
utt ■ by. ' bjy.
To appear, issue, go forth, show
after concealment, pass out, be
manifest.
Baraza jj (prf. 3rd. p.m. sing.):
He went forth. Barazu \jjjj (prf.
3rd. p.m. plu.): They went out,
confronted, appeared. Burrizat
&JS. (PP- 3rd. p. f. sing. II):
Brought up. Bdrizunajj}j[j(act.
pic. m. plu.): Those who appeal - .
Barizatun SjjL (act. pic.f. sing.):
Appeared. (L; T; R, LL)
The root with its above five forms
has been used in the Holy Qur'an
about 9 times.
Barzakh rjy.
Barrier; Thing that intervenes
between any two things; Parti-
tion orinterstice; Obstacle. The
word is technically applied to
the period or state from the day
of death to the day of Resur-
rection. According to the Holy
Qur'an there are three states of
a human beings life, his life in
this world, his life in Barzakh,
and the great manifestation of
all spiritual realities that will
take place on the day of Resur-
rection. Barzakh is the inter-
mediate state in which the soul
lives after death till the Resur-
rection. No one who has passed
into the state of Barzakh can
go back to the previous state.
Barzakh is an intermediate
state of incomplete realization
of Hell or Heaven. The Holy
Qur'an has compared it to the
embryonic state and the Res-
urrection to the birth of the
fully developed soul. This in-
termediate state is also known
by the name of Qabr, which
means grave (80:21,22). There
is some kind of awakening in
Barzakh which is evident from
various Qur'anic verses
(40:45). The state of Barzakh
is a state similar to semi con-
sciousness, hence it is some-
times likened to a state of sleep
(36:52). The 9th chapter of
Sahih Bukhari has the folio w-
48
Barisa ^a^
Baraka 'S'J>
ing heading: 'The dead person is
shown his abode morning and
evening' . Underthis heading Ibn
'Omar reported the Holy
Prophet as saying: 'When a
person dies his abode in the
Hereafter is brought before him
morning and evening in Para-
dise, if he is one of the inmates
of Paradise, and of Fire if he is
one of the inmates of Hell.'
(Bukhari. 90:23). The concept
of time and space what we
have for our material world
cannot be applied to the
Barzakh and the Resurrec-
tion, this cannot be conceived
by us. (23:100; 55:20; 25:53).
(L; T; R, LL)
Barzakh f-jjj :(23:100; 55:20;
25:53).
Barisa ^^
To be leprous. Moon is some-
times called Abras j&j\ be-
cause of its white face.
Abras_ ^ay\: Leprous (3:49;
5:110). (L;T;R;LL)
Bariqa Jj^/Baraqa ^
To be dazzled, confused, smit-
ten with astonishment, as-
tounded.
Barq Jj (n): Lightning; Thun-
derbolt; Brightness; Light. Bariqa
Jj (prf. 3rd. p. m. sing.): He got
confused; was dazzled; was per-
plexed; Weakened. Istabraq
JjS^\ («.): Brocade; Silk of a
thick texture; Silk embroidered
with gold and silver; Rich and
heavy brocade. Abdriq JjjU
(n.plu. Its sing, is Ibriq Jjj^l):
Ewers; Water jugs; Shining bea-
kers. (L; T; R; LL)
The root with its above four forms
has been used in the Holy Qur'an
about 1 1 times.
Baraka dJy
To kneel down like a camel,
stand firm, dwell in, be
honoured and respected. The
word Mubarak Sj L» signifies
the continuance for ever of the
blessings which a thing pos-
sesses and from which exten-
sive good flows. It possesses
the sense of firmness, continu-
ity, steadiness, abundance of
good, exaltation, collection and
blessings. The verse 6: 155 sig-
nifies that the Qur'an is a re-
vealed Book which contains
all the imperishable teaching
and eternal truth which were
contained in the former Scrip-
tures. Tabdraka dj Li: Highly
exalted, far removed from ev-
ery defect, impurity, imper-
fection and everything deroga-
tory; Possessing abundant
49
Barama
£L
Basara
good; Honoured; Blessed.
Birkatun iSy,: Pool; Tank; Pond
in which water from all around
gathers together.
Bdraka dJjL (prf. 3rd. p.m. sing.
Ill): He blessed. Burika dJjjj
(pp. 3rd. p. m. sing. Ill): He is
blessed. Tabdrakad)jLj(prf.3rd.
p. m. sing. Ill): Be blessed, ex-
alted. Barakatun oI^j (n.plu.):
Barkatun i£y_ (n. sing.): Bless-
ings. Mubarakun Sj^ijns.pic.
m. sing.): Blessed one.
Mubarakatun aS^Lo (pis. pic. f.
sing.): Blessed one. (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 32 times.
Barama
" 'A
V
To twist, plate, turn round,
make firm, fix, settle (a plan),
manage a thing well. Mubram
.J,* «: Confirmed; Twisted
(thread); Ineluctable; Inevi-
table. Mubrim *-**: One who
fixes upon a plan;, who takes a
decision, who settles a point,
who determines a course, who
settles an affair.
Abramu fy^ I (prf. 3rd. p. m. plu.
IV): They determined (43:79).
Mubramun oy>j^> (ap-der. plu.
IV): Determining (43:79). (L;T;
R;LL)
Bariha ijj
To prove, afford arguments,
overcome a person by facts of
dexterity, be convalescent.
Burhan jl*^: Proof; Evident
proof; Argument; Manifest;
Convincing proof. Its plural is
Barahin j\*l_^ .
Burhan jl*^ (n.): Proof; Evi-
dent proof; Argument; Manifest;
Convincing proof. Burhdndn
j b [&jj (n. dual.): Two arguments.
(L; T; R, LL)
The root with its above two forms
has been used in the Holy Qur'an
about 8 times.
Baza gh a Vy>
. > •' | . •' f . »
To rise with spreading light
(sun, moon), rise in splendor.
Bdzighan lijL> (ace. act. pic. m.
sing.): (6:11). Bdzighatun IcjL
(ace. act. pic.f. sing.): Uprising
(Sun) (6:78). (L; T; R; LL)
Basara
j~i
To scowl (in disdain), be of an
austere countenance, be harsh
and severe, make a thing out of
season, become cross, wear a
frowning look.
Basara ^-J (prf. 3rd. p. m.
50
Bassa
iri
Basala JLJ
sing.): Scowled down; Frowned
(74:22). Bdsiratun s^L {act.
pic.f. sing.): Scowling; Austere;
Harsh and severe; Dismal looking
(75:24). (L;T;R;LL)
Bassa
u^.
I4i^
To crumble, fall, shatter to
dust, grind to powder.
Bussat c— , u (pp. 3rd. p. f. sing,
assim. V): Was grounded to pow-
der (56:5). Bassan LLj (ace. v.
n.): Grinding to powder; Com-
pletely shattered; Crumbled(56:5).
(L; T; R; LL).
Basata k.,> ;
1^ .... i \ 1 1*» ... i
To expand, extend, enlarge,
stretch, grant in abundance,
spread, widen, dilate, amplify,
lay hand, draw (a sword).
Basitu ljh..L: In the verse 6:93
is for Bdsitun jjh...L which
loses its nun j as being ante-
cedent to the next word
Aidiyahum *^j Jul. The alif in
the end of tjh... L is added as an
alif of precaution or Alif al-
Waqdyah LlijJLiJI. The pur-
pose of this is to prevent the
Wdw before alif from being
taken as the conjunction Wdw
(meaning "and").
Basitu lj^,..L:Stretching forth;
Laying down. Bastatun <Ua~*j (n.):
Fineness; Abundant; Excellence;
Increase of stature. Basit Ja^L
(act. pic. n. sing.) One who ex-
pands, stretches out. Mabsutatan
jLwi?j~^o (pact. pic. f. dual.):
Twain stretched out. Basata 2alJ
(prf. 3rd. p. m. sing.): Extended.
Basatta 2a— j (prf. 2nd. p. m. sing.) :
Thou stretched out. Yabsutu -k,,..;
(imp. 3rd. m. sing.): Stretches;
Amplifies. Yabsutu jU,, ^ (imp.
3rd. p.m. plu.): They stretch, am-
plify. Tabsutu \a*.u.^(imp. 2nd, p.
m. sing.): Thou stretcheth. La
Tabsut L.....p *i:(prt. neg.): Do
not stretch forth. Bastun 2a— j (v.
«.): Stretching. Bisat JjL*j (n.):
Expanse. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 25 times.
Basaqa ,j— J
To be lofty, tall, stately.
BasiqatcJu* L (plu. ofBdsiqatun,
act. pic.f. plu.): Tall (trees) hav-
ing noble disposition (50: 10). (L;
T; R; LL)
Basala J~j
To become sour, look fierce,
assume a severe look. Absala
3— j I: To prohibit a thing, for-
bid, give in pledge or exchange,
51
Basama
Bashara
give one up to, deliver one over
to, consign one to, destruction
of punishment. Istbsala
nafsahu lilmauti Oj-JJ <uJiJ
J.,,^::,,.. I : He devoted himself to
death, laid down his life.
Tubsala J—^' (pip. 3rd. p. f.
sing. IV): He has been consigned
to perdition, delivered to ruin, been
destroyed. (6:70). Ubsilu J~uJ
(prf. 3rd. p. m. sing.): Destroyed;
Delivered to ruin. (6:70). (L; T;
R;LL)
Basama
^ j
To smile with pleasure.
Tabassama *L~j (prf. 3rd. p. m.
sing.): He smiled with pleasure
(27:19). (L;T;R,LL)
Bashara
j^i
To lay bare one's skin, take off
the bark, rejoice. Bishr jL>:
Joyful continance. Bushr j£s.
Good news. Bashdrat Oj LIj:
Fine looking appearance.
Bishdrat OjLLj Good news.
Basha rat ijAj : Exterior shape ;
Fine feature; the outer and vis-
ible part of the skin. Bashshara
jiti\ He gave or imparted such
important urgent, pressing,
grave, significant, stupendous
news which changed the colour
and features of the listener.
The word has generally come to
be used in connection with good
or happy news, but it also used in
connection with bad news.
Bashir _ /r —ij and j-^*+*
Mubashshir: One who an-
nounces good news; Bearer of
good tidings. Mustabshirah
lj.,Lc.,.^: One who rejoices.
Bushrd ^^1j: Good news.
Bushrdkum Sj£*>: Glad tid-
ings to you (57: 12). Hereya of
bushrd is replaced by Alif 'be-
fore the affixed pronoun.
Bashara Sj-iL: To go in to (a
wife), know (a woman).
Basharun _ r iJ : Human being
(Human being is calledfia.s/?ar
because of his good body, im-
age, figure and capacities)
Bashsharu l^lij (prf. 3rd. p. m.
plu. II): They gave good tidings.
Bashshartum *jj$j (prf. 2nd. p.
m. plu. II.): You gave good tid-
ings. Bashsharna Ij^JLj (prf. 1st.
p. plu. II): We gave good tidings
Yubashshiru Jl+j (imp. 3rd. p
sing. II): He gives good tidings
Tubashshiru JLJ (imp. 2nd. p
m. sing. II): You give good
tidings. Tubashshiruna jjj-^P
(imp. 2nd. p. m. plu. II): You give
good tidings. Nubashshiru _^JLJ
(imp. 1st. p. plu.): We give good
tidings. Bashshir JL> (prt. m.
sing. II): Give good tidings.
Bushshira tjlj (pp. 3rd. p.m.
sing. II) : He has been given good
52
Basira^^
Basiraj^a/
tidings. AbshiriijjJLj I iprt. m.plu.
IV): Have you good tidings.
Bashiru jj-iL iprt. m. plu. Ill):
Touch or contact in sexual inter-
course. La Tubashiru jjZXSi
iprt. neg. m. plu. Ill): Do not
touch or contact (sex).
Yastabshiruna 'jjjJljl*. j (imp.
3rd. p.m. plu.): They are having
good tidings. Istabshiru j^LjLmI
iprt. m. plu.): Have good tidings.
Mustabshiratun tl^!Ll*m (ap-
der. f. sing.): She has the good
tidings. Basharun j^>(n.): Hu-
man being. Basharain jjj^A 1 ( n -
dual): Two human beings.
Bushrun/Bushran \j£j/j£j
(acc/v.n.): Bearing good news.
Bushra ^j-Ij (n.): Good news.
Bashir j**L> (act. 2nd. pic. m.
sing.): Bearer of good tidings.
Mubashshir J1+a (ap-der. m. sing.
II): Giver of good tidings.
Mubashshirin &J^ (ap-der. m.
plu. II): Givers of good tidings.
Mubashshirat o \J2»* (ap-der. f.
plu. II): Givers of good tidings.
(L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 123 times.
Basil ra jLu/Basirsij^aj
To see, look at, understand.
Basar plu. Absdr jl*3j\: Sight;
Eyesight; Sense of seeing.
Basirat O^-^j plu. Basair:
J Laj: Evidence, Evidentargu-
ment or demonstration.
Tabsiratun Sj-^aJ : Matter for
contemplation. Absara: [^sJ
To see, consider, cause to see.
Absir: j^sj\ How clear he sees.
Mubsir j^** : One who sees,
who renders evident, who en-
ables one to see; Visible; Mani-
fest. Mustabsir Jt ny,»»:
Clever and far seeing person.
Absar °j~^>\: How clear is his
sight. There is a pattern in Ara-
bic for expressing wonder
called Af'al al-Ta'ajjub JL*il
*_*?md! (the verbs of wonder
e.g. Ahsinbihi *jj— >\: How
good he is).
Basir j^a->_ (part, act.): Seer;
Beholder; One who sees things
with the eyes; One who under-
stand; One endowed with mental
perception; One knowing. Al-
Basir j~^\ (n.): One who sees
clearly. One of the names of
Allah. Basurat o^aJ (prf. 3rd.
p. f. sing.): She watched.
Basurtu Oj^sj (prf. 1st. p. sing.)
I watched. Lam Yabsuru \jj~a+j
J (gen.) Lam Yabsuruna jjj^ 3 ^.
J (imp. 3rd. p. m. plu.fmai Nun
dropped to indicate that the verb
has been preceded by conditional
particle lam J): They did not see.
Yubasmruna jjj^i (pip- 3rd.
p. m. plu. II): They shall be made
to see. Absara'j^3j\(prf. 3rd. p. m.
sing. IV): He saw, watched.
53
Basala J~a/
Batara "Joj
Absarna Ijj-ajl {prf. 1st. p. plu.
IV): We saw, watched.
YubsirUj^i {imp. 3rd. p. sing.
IV): He watches. Tubsiru j^JJ
(imp. 2nd. p. sing. IV): Thou
watch. Yubsiruna 5jj-^i {imp.
3rd. p. m. plu. IV): They watch.
Tubsiruna oJj~^? (imp. 2nd. p.
m. plu.): You watch. Absar °j*oj)
(elative): How clear is his sight.
Absir'j^sjl (prt. m. sing.): Look.
Basarun ^au (n.): Sight. Absar
jLaJ (n. ptu.): Sights; Eyes; Per-
spicuousness; Understandings.
Mubsiran \j~a~° (ap-der. m. IV):
Clear. Mubsiratun 'ij^a^> (ap-
der. f. IV): Mubsiruna jjj^z+a
(ap-der. n. plu.): Those are seen
very clearly, are enlightened.
Mustabsirina 1 jj j -^jl-«o (ap-der.
m.plu.X): Clear Seers. Basiratun
a^.w^a.1 (act. 2nd, pic.f. sing.): En-
lightenment; Insight. Basairu
JLoj (n. plu.): Enlightenments.
Tabsiratan tj^aZ (v. «.): Insight.
(L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 148 times.
Basala J~aj
To strip a person of his
clothes; strip a tree of its bark.
Basalun J-^j: Onion. When
used in a collective or ge-
neric sense onions.
Basalun £*'(«.): (2:61). (L; T;
R;LL)
Badza'a
iaza a *^2j
\r,'ni
To split, cut off apart, lance,
carve. Bidz'a t-^s. Piece; Bit;
Small number from 3 to 9.
Bidzd'at ItL^aj :Portion of
goods; Sum of money; Piece
of merchandise; Goods,
Wares.
Bidz'un *l^2j (n.): Few; Range
between 3 and 9, both numbers
included (12:42; 30:4).
Bidza'atun tx^aj (n.): Mer-
chandise^: 19, 88,' 65,62). (L;T;
R;LL)
Batu'a jL
To move slowly, linger, tarry
behind, hang back detain, de-
lay, be late, be delayed.
Yubatti'anna j>^j (imp. 3rd. p.
n. sing. II. epi): He certainly will
be late and delayed (4:72). (L; T;
R;LL)
Batara iaj
> * ~* <■ *
To boast, be proud, be ex-
ultant, be insolvent, be un-
godly, behave with pride and
boastfulness. Batarun Joj:
54
Batasha jJoj
Batana "^L
Insolvence; Carelessness,
Pride, Boastfulness; Spright-
liness.
Batiratcjjaj (prf. 3rd. p.f. sing.):
Itexulted excessively and behaved
insolently. (28:58). Bataran 'Jaj
Boastfully (8:47). (L; T; R; LL)
Batasha jd&
: {."..hi
To lay hold, overwhelm, take
or seize by force, make an
onslaught upon, lay hands, ex-
ert strong hand, snatch.
Batshatun A*,h<, Force; Power;
Severity; Strength; Courage;
Violence.
Batashtum , r 1 U< (prf. 2nd. p.
m. plu.): You seized by force.
Yabtishu Jt-U.± (imp. 3rd. p. m.
sing.): He seizes. Yabtishuna
jj.'k.j (imp. 3rd. p. m. plu.): They
seize. Nabtishu J'uU.) (imp. 1st.
p. plu.): We seize. Batshun/
Batshan J;,Ui / Llki (v. n.): Seiz-
ing. Batshatun a 1 U< (n.): Sei-
zure. (L;T;R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 10 times.
Batala JJ*
To be in vain, corrupted, re-
duced to nothing, of no avail,
idle, worthless, abolish, par-
ish. Batil JJ?L: That which is
vain, false, idle, workless, cor-
rupt; Vanity; Falsehood; Use-
less; Delusive; That which is
opposite to Haqq J> (- truth).
Abtala JiaJ: To cause to be in
vain, frustrate, make ineffec-
tual. Mubtilun jjiia-o : One who
deals in vanities; Perpetrators
of falsehood; Who lied; Liar;
One who says a thing in which
there is no truth or reality.
Batala Jiaj (prf. 3rd. p.m. sing.):
Was made vain. Yubtilu JJio
(imp. 3rd. p.m. sing. IV): Brings
something to naught. Tabtilu
IJlza/Tubtiliina jjbp(acc./imp.
2nd. p.m. plu. IV): You repeal,
abolish. Batilun ^b L (act. pic.
m. sing.): Falsehood. Mubtiluna
j^ik-o (ap-der. m. plu.): Follow-
ers of falsehood. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 36 times.
Batana ^
To enter into the inmost parts
of anything, lie hidden, pen-
etrate, choose any one as an
intimate friend, to be inside.
Batn i j1sj plu. Butun jjiaj
Belly; Interior part; Hidden.
Bdtin j.i?lj: That which is
hidden; Inner part; Inside; In-
terior. Bitanatun ajQu :
55
Ba'atha
Ba'thara 'Jju
Intimate friend; Inner vest.
Batdin jjliaj :Inner linings.
Batana 'JIoj (prf. 3rd. p. m.
sing.): It is hidden. Batin j~k>L
(act. pic. in. sing.): Hidden.
Batinatun iLi?L (act. pic. f.
sing.): Hidden. Batdin jjIIsj (n.
plu.): Coverings. Bitanatun ajILj
(n.): Intimate friends; Confidants
of secrets; Inner vest. Batnun
JLu (n.): Heart of City; Valley;
Womb; Belly; Inside. Butun jjaj
(n. plu.): Wombs, Bellies. (L; T;
R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 24 times.
Ba'atha
To send, raise up, raise from
sleep, or from the dead, del-
egate, consign. Ba'th Cju:
Resurrection; Upraising, Send-
ing. Mab'uth Ojjl^o: Sent;
Raised. Inba 'ath CjujI: To be
sent; raised, flow, hasten.
Ba'athci'Z-ju(prf. 3rd.p.m. sing.)
Sent; Raised. Ba'athna LlL*
(prf. 1st. p. plu.): We raised, sent
Yab'athu Colo (imp. 3rd. p. m
sing.): Raises. Yab'athanna JJi+j
(imp. 3rd. p.m. sing, epl): He
surely will raise. Nab 'athu CotJ
(imp. Ist.p.plu.y.Weraise. Ib'ath
Cuul (prt. m. sing.): Thou raise;
appoint. Yub'athu Cjuj (pip.
3rd. p.m. sing.): He is raised.
Yub 'athuna 'jji-*-^ (pip. 3rd. p.
m. plu.): They are raised.
Tub' athu C%*J (pip. 2nd. p. sing.):
Thou art raised. Tub'athunna
&***> (pip. 2nd. p. m. plu. epl):
You certainly will be raised.
Tub 'athuna j ji-tJ (pip. 3rd. p. m.
plu.): You will be raised.
Inba'atha CotJl (prf. 3rd. p.m.
sing VII): He rose up. Ba'th Cot;
(re.): Resurrection; Upraising.
Inbi'athCjl*?\(v.n. VII): Rais-
ing up; Going forth. Mab 'utMna/
Mab'uthuna jjjjj^/oCjju-o
(acc/nom.pct.pic. m.plu.): Those
who are sent or raised up. (L; T;
R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 67 times.
Ba'thara
j**i
To scatter, turn upside down,
tearforth, upset, jumble. It is
said that this root is basically a
combination of Bu'itha Cju
(raised) and Athira J\ (to im-
press, trace).
Bu'thira Jju (pp. 3rd. p.m.
sing.): It is raised up, poured
forth (100:9). Bu'thirat &JJu
(pp. 3rd. p. f sing.): It is poured
forth; Will be laid open, poured
forth (82:4). (L; T; R; LL)
56
Ba'idaJuxj
Ba'ala J*
Ba'uda jju/Ba'ida Juu
To be far off, go a long way off,
go away, die, perish. Ba 'du Jl*j
when used as an adverb is unde-
clinable: Afterwards; Again.
When employed as a preposi-
tion it is used in the accusative
Ba 'da Juu or in the genitive if
preceded by min &»: After.
Bu 'dun JlL: Distance; Remote-
ness. Bu'dan Ijbu: Away with;
may perish; may be cursed.
Ba'id Jl~*j: Distant; Far off;
Remote; Impossible; Far from
possibility or imagination.
Bd'ada JlcL: To cause a dis-
tance to intervene. Mub'ad
Ji*^>:Farremoved. Ba'id JitL:
Remote; Damned. Ammd
Ba W JjuUI: Now after.
Ba'idat oJju (prf. 3rd. p. f.
sing.): It was removed afar.
Ba'udat ojju (prf. 3rd. p. f.
sing.): It seemed far away, far
distant. Bu'dan I Juu (v. n.): Far
removed. Ba'idun Ju*j (act.
2nd. pic): Far, Wide. Ba'id
jlc L (prt. m. sing. Ill): Make the
distance longer. Ba'du Jju
(n.): After; Latter; Follow up.
Mub'aduna jj-U~o (pis. pic.
m. plu. IV): Who are kept far
off. (L;T;R;LL)
The root with its above seven
forms has been used in the Holy
Qur'an about 235 times.
Ba'ira yu
To become full grown (a camel) .
Ba 'ir j*ju (common gender) Full
grown camel (12:65, 72). (L; T;
R;LL)
Ba'adza ^ajJ
To sting (mosquito). Bu'idza
'Joju To be stung by mosquito.
Ba 'adzfljaju: To divide, share.
Ba'dz Joju : Part; Portion;
Share; Some; Any; Certain;
Anyone (used for both masc.
and fern, and for all numbers)
Ba 'udzatuni^?jju: Gnat; Mos-
quito. The gnat is among the
Arabs a proverbially week
creature. The Arabs say,
Adz'afu min ba'udzatin
'L^jju {y> i_Lw>t i.e. he is
weaker than a gnat.
Ba 'dz Joju (n.): Part; Share; Por-
tion. Ba'udzatun i^>j*j (n.)
Small portion; Gnat (2:26). (L;T;
R;LL)
The root with its above two forms
has been used in the Holy Qur'an
about 130 times.
Ba'ala Jjo
To be in a married state, marry.
Ba'l Aju plu. Bu'ul: Jjjy:
Master; Husband; Consort;
57
Ba gh ata
Bagha Ji
Name of an idol belonging to
people of the prophet Elias.
It also stands for sun-god
worshipped by people of a
town in Syria, now called
Ba'1-Bakk. Itisanhonourific
applied to every one of many
male deities worshiped by the
ancient Semitics. It is also a
primitive title of divinities
which are found in all
branches of the Semitic race,
hence the use of the name in
the Holy Qur'an with an in-
definite article.
Ba'li ^ju :My husband. Ba'ul
JjjJ (n. plu.): Husbands. Ba'l
Jju: Name of an idol. (L; T; R;
LL)
The root with its above three
forms has been used in the Holy
Qur'an about 7 times.
Ba gh ata cJu
To come upon suddenly, hap-
pen unexpectedly, surprise,
fall suddenly upon, break un-
expectedly on.
Baghtatan ^Ju (adv.): Unex-
pectedly; Suddenly; Abruptly;
On a sudden. (L; T; R; LL)
The word has been used in the
Holy Qur'an about 13 times.
Baghadzaj^*; / Baghidza L p2*j
Ba gh odza Jaju
' ■ '• ' • '• ' c • • \ • '
„-?■*■■ '■> ( ■)■*?* i I . <L«£?UtJ
To hate, execrate, feel or ex-
press hatred, curse, loath.
Ba ghdza ' <■ Lia*j («.): Violent ha-
tred; Vehement hatred; hatred;
Rank hatred; Detestation. (L; T;
R;LL)
This word has been used in the
Holy Qur'an about 5 times.
Ba gh ala JJJ
To beget, degenerate children
through a misalliance. Ba g h i
JJu Mule, plu. Bighdl JLL:
Mules. Baghleh <JJu (she)
Mule. plu. Bighdl JUu.
BighaQ\Ju{n. plu.): (16.8). (L;T;
R;LL)
Bagha Ji
To transgress, pass beyond
bounds, act unjustly or inso-
lently, lie, oppress anyone,
treat unjustly, hate, seek, de-
sire. Yanbaghi^jX^j : It must;
It is convenient, fit. Yanbaght
lauhu J ( _ ? *~j: He wants; He
must. Ba gh yun ^Ju: Trespass;
Injustice; Indignity; Injury; Op-
pression. It comprehends all
those vices and evils which not
only are seen, felt, and de-
nounced by other people but
58
Bagha Ji
Baqara 'Jl>
which do them positive harm.
Bi gh a ' cUu: Fornication; Adul-
tery; Prostitution. Ibita gh a
LkLI: To desire, covet, seek.
Ibitighd «LLjI : Seeking of;
Desire of.
Bagha ( _ r *j (prf. 3rd. p. m.
sing.): He was unjust, op-
pressed. Baghat cJu (prf. 3rd.
p. f. sing.): She was unjust.
Baghu jju {prf. 3rd. p.m. plu.):
They were unjust. Yabghi ( _ ? **j
(imp. 3rd. p.m. sing.): Op-
presses. Tabghi ^JLJ (imp. 3rd.
p. f sing.) Aggresseth.
Yabghiydn jLJLj (imp. 3rd.
p.m. dual.): They twain pass.
Tabghi/Tabghi (ace./ imp.
2nd. p.m. sing.): Thou seek,
wish for. Nabghi/ Nabghi (imp.
1st. p. plu.): We wanted.
Yabghuna jj-*-ri (imp. 3rd.
p.m. plu.): They seek. Tabghfi/
Tabghuna 0>*-y /'j-*-y (imp,
2nd. plu.): You seek. Abghi
j _ r *jl (imp. 1st. p. sing.): I seek.
La Tabghi (prt. neg. sing.):
Thou seek not. LaTabghu
IjJLj'*^ (prt. neg. plu.): You
seek not. Bughiya <J iu (pp.
3rd. p. n. sing.): Has been
oppressed. MaYanbaghi
^yuljLo (imp. 3rd. p.m. sing.
VII): It is not worthy. Ibtaghd
^jJLLiI (prf. 3rd. p. m. sing.
VIII): Seeketh. Ibtaghaita
CwJLjI (prf. 2nd. p.m. sing.
VIII): Thou wished. Ibtaghu
IjJ«JjI (prt. m. sing.): You seek.
Ibtaghau jja>\ (prf. 3rd. p. m.
plu. VIII): They sought.
Yabtaghi (imp. 3rd. p. m. sing.
VIII): He seeks. Yabtaghuna
jjJLlu (imp. 3rd. p. m. plu.
VIII): They seek. Tabtaghuna
jjJLLJ (imp. 2nd. p.m. plu.):
You are seeking. Tabtaghu/
Tabtaghuna jjJCLJ/ ljJLLJ'(acc./
imp. 2nd. p.m. plu.): That you
seek. AbtaghilAbtaghi (gen./
imp. 1st. p. sing.): I wish.
Nabtaghi Lff *^J (imp. 1st. p.
plu. VIII): 'We wish. Ibtigha'
*lJLol (v. n. VIII): Seeking.
Baghyan Liu (v. n. ace.): Op-
pressing. Bdghin s- L (act. pic.
m. sing.): One who desires.
Bigha 'un *L*j: Prostitution.
Baghiyyun /Baghiyyan [yu :
Unchaste; Prostitute. (L; T; R;
LL)
The root with its above forms has
been used by the Holy Qur'an
about 96 times.
Baqara ')u
Cows, Oxens. Baqaratun iju:
Cow; Ox; Kine.
Baqaratun "oju (comm. gend):
Cow. Baqarun JL (collective
noun.): Kinds of cow. Baqarat
Cj\Ju (n. plu.): Cows.
The root with its above three forms
has been used in the Holy Qur'an
about 9 times.
59
Baqi'a *JL>
Bakara "J*S
Baqi'a *JL
*JLj i L*JL
To be spotted white and black;
stained. ajuJ I jj— >y> He has a
good station.
Buq'atun 2jth (n.): Spot; Ground;
Depressed land; Swamp: Corner
of ground; Part; Piece; Part of
land differing in appearance or
colour or external state from that
adjoiningit. (28:30). (L;T;R;LL)
Baqla JJL
Vegetables; Herbs; Pot-herbs
Baqla JjLi {generic noun):
(2:61). (L; T; R; LL)
Baqiya \juj Baqaya^yL
.JLj : LJL e djUL
To remain, live, last, continue,
preserve, be redundant.
Baqiyyah ilL: Remainder,
Legacy left; Relics left; Any
thing or place left; That out
lasts, Outlives; Permanent.
The word as used in 11:86
signifies what is left after giv-
ing alms or what is preserved
or what is lawful. In 1 1 : 1 1 6 it
is used in the sense of those
possessing excellence and
sound judgment, intelligence
and piety. In 2:248 it is used in
the sense of legacy of good left
behind. Baqin ^L plu. Bdqun
jjS I: Lasting; Surviving, Endur-
ing; Remaining. Biqiydt i LJL
Abqd LS L\: More or most
lasting; Enduring; Permanent.
Abqd ^JLl: To put in store,
preserve a thing, keep anyone
alive, allow any one to live.
Bdqi j-SL: Everlasting, Re-
mainder.
Baqiya JL (prf. 3rd. p. m. sing.):
Remained. Yabqd i Jui(imp. 3rd.
p.m. sing.): Remaineth; Lasteth
permanently; Will last perma-
nently. Abqd ^jLl in. elative):
Most lasting one. Abqd'an »lLl
: To leave. Abaqd iLl (prf. 3rd.
p. m. sing. IV): He left. LdTubqi
lS aJ V (imp. 3rd. p.m. sing. IV.):
They leave not. Baqin J L (act.
pic. m. sing, final Yd is dropped):
Lasting. Bdqina CrS L (act. pic. m.
plu. ace): The last ones, remain-
ing ones. Bdqiyatun juSL (act.
pic. f. sing.): Remaining one.
Bdqiydt o La L (act. pic. f. plu.):
The lasting ones. Baqiyyatun Cju
(n.): Remainder; Residue; Wis-
dom; Legacy of good; Best of a
thing; Excellence. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 21 times.
Bakara "J*J
To rise up early in the morning,
do a thing early in the morning.
60
Bakkah a£j
Baka ( JZJJ
Bakkarajsj: To hasten to. Bikr
j£j plu Abkdr jl£jl: Firstborn;
First fruits; Inviolate; Virgin.
Bukratun i£j Daybreak; Morn-
ing.
Bikrun ^> («.): Young, virgin.
Abkdr jlxJ («. /?/w.): Virgins.
Bukratun "t>£j (n.): Morning.
Abkdrun jI£jI («. /?/«.): Morn-
ings; Virgins. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 12 times.
Bakkah a£j
The name given to the Valley
of Makkah. The mim . of
Makkah being changed into
bd wj. The two letters are inter-
changeable in Arabic as in
l&zim »yi and lazib c_jj*if . It is
derived from Tabakka mean-
ing the crowding together of
people, or lacking water. There
is a mention of a Valley of
Bakka in the Bible (PS. 84:6).
The old translators gave the
word the meaning of weeping
but in better sense, it seems to
signify a valley lacking water.
The Psalmists apparently had
in mind a particular valley
whose natural condition led
them to adopt this name.
Bakkah 2£j is from root mean-
ing "Breaking of the neck".
This name is given to it be-
cause whenever a tyrant forced
his way to it his neck was
broken. It is also the name of
Ka'bah that is in Makkah. It is
Bet-el or Bait-ail - house of
Allah - of the Bible. The Holy
Qur'an calls it "Al-Bait"
(2: 127; 3:96; 22: 26). The men-
tion is of the first house ap-
pointed for the people for Di-
vine worship and which ex-
isted from the remotest antiq-
uity.
Bakkah &j (3:96). (L; T; R;
Razi; LL)
Bakima ^/Bakuma &J
To be dumb, mute. Abkam
SJ\: Dumb; Mute; Who is un-
able to speak properly because
of intellectual weakness; Dull
witted; Stupid.
Abkam *5ol (adj): Durnb.
Bukman/Bukmun *£j / L5y
(ace./ adj. plu.): Those who are
dumb and incapable of uttering
truth. Those who kept silent in-
tentionally. (L; T; R; LL)
The root with its above three forms
has been used in the Holy Qur'an
about 5 times.
Baka ( JZS
To weep, shed tears, la-
ment on. Abkd ,Su\: To
move any one to tears.
Bukiyyan ( _ S SL Shedding
61
Bal^
Balasa ^Ju
tears; Weeping bitterly.
Bakat c£~> {prf. 3rd. p.f. sing.):
Cried, Wept. Yabkunaj^j{imp.
3rd. m. plu.): That they are weep-
ing. Li Yabku j£-J {imp. 3rd. p.
n. plu. gen.): They should weep.
Tabkuna jj£-j {imp. 2nd. p. m.
plu.): You weep. Abkd ^j\{prf.
3rd. p. m. sing. IV): Made weep-
ing; Caused to weep, cry.
Bukiyyan LSL {v.n): Weeping. (L;
T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 7 times.
Bal^
A particle of digression signi-
fying the correction or cancel-
lation of what precedes as in
2 1 : 26 and transitions from one
object of discourse to another
as in 87: 16. It is also used for
confirmation, then it must be
followed by a clause in the
affirmative, no matter if the
question which it follows is
the negative or affirmative. It
can be rendered as : B ut, On the
contrary, Besides; Muchmore;
No; May; Rather. (L; T; LL;
Mughm)
Balada jJu/BalidajJJ
jJLJ ( oLj: I jJj < djj
To settle, remain in, occupy (a
country).
Baladun/Baldan IjJL/jJL («.):Land,
City. Bildd i% (n. plu.): Lands.
BaldaturiijL {n.): Land; Town.
(L; LL)
The root with its above four forms
has been used in the Holy Qur'an
about 19 times.
Balasa ^^Ju/Ablasa^Jul
Balasa ^^X: Person of desper-
ate character. There is no ver-
bal root of this word in the first
form. Ablasa Lr L\: To be over-
come with grief, be desperate,
struck dumb with despair, re-
main disheartened and
gloomy, stupefied, remain
speechless. Iblis ,_>*J^: It is
derived from ablasa '^->)
whichmeans: Who despaired;
Good and virtue became less
or decreased, who became bro-
ken in spirit, mournful, who
was perplexed and was unable
to see his way, who became
silent on account of grief or
despair, who was cut short or
silenced in argument, who be-
came unable to prosecute his
journey, who was prevented
from attaining his wish. The
Greek word 'dislos' from
which the English word 'devil'
is derived is probably helle-
nized form of Ibilis: It is a fact
that the Greeks derived a good
deal of their mythological con-
cepts from the much earlier
Arabian civilization. On the
62
Bali
*H?
Bala gh a pJu
other hand there is no evidence
that the pre-Islamic Arabs bor-
rowed this or any other
mythological term from the
Greeks. Iblis was not one of
the angels. He was one of the
Jinn and transgressed (18:5).
In verse 2:36 he is called
satan. Iblis has been de-
scribed in 2:34 as disobeying
God, while the angels have
been described as ever sub-
missive and obedient. (16:49;
66:6) Jinn are from fire and
angels from that of light. The
fact of his rebellion is repeat-
edly stressed in the Holy
Qur'an. Hence Iblis could
not be an angel. The theory
of "fallen angel" is contrary
to the Qur'anic teachings.
Yublisu jjJLjj (imp. 3rd. p.m.
sing IV): He will despair.
Mublisin/Mublisun quJL^ /
jj— Jl-o (ace./ nom. act. pic. m.
plu.): Who are silent with grief ,
Who are despairing. Iblis j-Ju I :
(L; T; Zamakhshan; R; LL)
The root with its above four
forms has been used in the Holy
Qur'an about 16 times.
Bali'a £L'
To swallow up, absorb a thing,
swallow a thing.
IblVi jyiLI (prt. f. sing.): Swal-
low back, swallow up. (1 1 :44)
Bala gh a pL
To arrive at, reach, attain one' s
object, obtain, ripen (fruit),
grow of age, be near to reach-
ing or attaining. Balugh i-jL:
To be eloquent. Ballagh i-L :
To forward a thing to anyone.
Bald gh l"%>: Important mes-
sage; Message, Bdli gh cJL:
Reaching; Attaining an aim.
Mabla gh 6JLo: Limit; Highest
pitch; Farthest end attained.
Bali gh un cJL: Arriving at;
Bringing to a conclusion; At-
taining its end. Excellent; Con-
summate; Binding. Bala gh a
minima qulta cJi La ^e i-L:
Your words moved me.
Abla gh a &JLI: To convey,
preach, inform, deliver, make,
reach.
Balagha LL (prf. 3rd. p. m.
sing.): He reached. Balaghat
cJiL (prf. 3rd. p. f. sing.): She
came up. Balaghta cJJu (prf.
2nd. p. m. sing.): Thou reached.
Balaghtu cJiJu (prf. 1st. p. sing.):
I reached. Balagha UL (prf.
3rd. p. m. dual.): They twain
reached. Balaghu ljJ«Ju (prf.
3rd. p. m. plu.): They reached.
Balaghna ' l ykL (prf. 3rd. p. f
plu.): They (f.) reached.
Balaghna L*L (prf. 1st. p. plu.):
We reached. Balaghani ( _ s i*Ju
63
Bala gh a £L
Bala' ^L
(comb, of Bala gh a i-L + nt ^J):
Overtook me. Yablughu &Lj
{imp. 3rd. p. m. sing.): He
reaches. Yablughanna j-*^!
{imp. 3rd. p. m. sing, emp.): He
attains (the age of). Ablughu &LI
{imp. 1st. p. sing, ace): I may
attain. Tablughu tLp {imp. 2nd.
p.m. sing, ace): Thou reach.
Lan Tablugha iLu jJ {imp. 2nd.
p. m. sing, neg.): Thou shall not
reach. YablughalYablughani
L*L; /jl*L; {acc./ imp. 3rd. m.
dual): Twain reach. Yablughu/
Yablughuna IjJiL/jjJiL; {acc. /
imp. 3rd. p. plu.): They reach.
Tablughu/Tablughuna IjjiLj' /
jjjiLj' {acc./imp.2nd.p.m. plu.):
You reach. Ballaghta cJ>L {prf.
2nd. p. m. plu. IT): Thou have
conveyed. Yuballighuna j>*L;
{imp. 3rd. p. m. plu. IT): They
convey. Uballighuiffi {imp. I st.
p.sing. II): I preached. Balligh
i-Ju {prt. m. sing. II): Convey.
Ablaghu IjjiLI {prf. 3rd. p. m.
plu. IV): They conveyed.
Ablaghtu cJiLI {prf. 1st. p. sing.
IV): I delivered. Abligh i-LT (prt.
m. sing. IV): Make reach.
Bdlighun ^)\j(act.pic. m. sing.):
The attainer (65 :3); Thatis brought
(5:95); That reaches (13:14).
Bdlighatun -LxJL (act. pic. f.
sing.): Consummate; Profound;
Perfect; (54:5) Reaching (68:39).
Balighun i-Ju (act. 2nd. pic):
Effectual; Clear; Eloquent.
Baldghun t-X (v.n.): Preaching;
Warning. Mablaghun t-Lo (v.n.):
Limit. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 77 times.
Bala' ^L
lull's \/% JjL
To test, try, prove, put to se-
vere trial, afflict, prove, ex-
periment, take care, esteem,
honour, bestow favour, test
whether resulting in praise or
disgrace, try by experiment.
Balauna b^L (prf. 1st. p. plu.):
We tried. Li Yabluwa ^LJ (imp.
2nd. p.m. sing, epl): So that he
may reveal your worth. Tablu
\jLi(imp. 3rd. p.f. sing.): It shall
find explicitly. YabluwannajjLj
(imp. 3rd. p.m. sing, emp.): He
certainly will try. Nablu \Jj>
(imp. lst.p.plu.): We shall prove
Nabluwanna JjLj (imp. 1st. p
plu. epl.): We surely will prove
Tublawunna jjLj(pip. 2nd. p. m
plu. epl): You shall surely be
tried. Baliya [Jj :To be worn out,
consumed, become old, decay,
get polish removed and real face
appeared. Y ablaut (imp. 3rd. p.
m. sing.): It decays. Tubla ^Lj'
(pip. 3rd. p.f. sing.): Will turn to
its reality; Will be exposed.
Yubliya j _ ? L; (imp. 3rd. p. m. sing.
IV): He proves, confers a bounte-
ous favour. Ibtala < J^j I (prf. 3rd.
p.m. sing. VIII): He put to test,
64
Bala Ju
Banna
a
proved, tried. Yabtali ^Js^ {imp.
3rd. p. m. sing. VIII): He tries.
Nabtali ( _ s Ji~J {imp. 1st. p. plu.
VIII): We (might) prove, bestow
our favour. Ubtuliya U^->) {pp-
3rd. p.m. sing. VIII): Was tried,
proved, put to hard trial. Ibtalu
jLj\ {prt. m.plu. VIII): Examine;
Keep on testing. Mubtaltna u\k~o
{ap-der. m. plu. ace. VIII):
Revealer of the hidden truth; Prov-
ers. Mubtalin Jjl-o {ap-der. m.
sing. VIII. n. d.): Reveals the
hidden truth; Prover. Baldun *%
{n.): Great ordeal; Trial; Test. (L;
T; R; LL)
The root with its above forms
have been used in the Holy Qur' an
about 38 times.
Balaju
Yes; Yea; No doubt; Ay, So;
Verily, Nay; But verily; On
the contrary; Surely; This par-
ticle is used after a negative
preposition (interrogative or
otherwise) and affirms the con-
trary of such preposition to be
the truth, hence it differ from
Na 'am **J which asserts to the
preceding preposition. (L; T;
LL)
Ibnun ly\
Banawun _fj: Son. Binun aj
Son. Here the initial Hamzah
is dropped for purpose of as-
similation.
Banun jj^> {m. plu. nom.): Sons.
Banin jo {n. plu. ace.): Sons.
Bonn \jL>_ {n. plu. n. d.): Sons.
Bani ^jj {n. plu. n. d.): Sons.
Baniyya "^jj (comb, of Bania +
yd. The word Banina is plu. of
Ibnun. When an inseparable pro-
nominal yd is suffixed it becomes
Baniyya. The nun of the plu. is
dropped): My sons. Bunayya ^J
(comb, of Bunaina + yd): My
dear son (note the difference be-
tween Baniyya (^Jj my son) and
Bunayya (^L my dear son).
Ibnatun <uJ («.): Daughter.
Bintunc^~> {n.): Daughter.
Band tun oLj {n. plu.): Daugh-
ters. Ibnatayya I Ibnatain (j£±j I /
^J^->) {dual yd n. d.): My two
daughters . Ibn al-Sabil J^~ J I & I
: Son of the road; One on journey,
whose way has been cut short to
him, who is stranded on the way,
who travels much, who is far
away from home, who is on a
long journey; Wayfarer (L; T;
R;LL)
The root with its above forms
has been used in the Holy Qur' an
about 152 times.
Banna
oi
Ct*
ULj e Uj
To stand fast, remain in a place.
Banan jLu (collective noun).
Tips of the fingers; Fingers;
All the limbs. Banan j L also
65
Bana
iSi
Bahaja ^
represents a person ' s power and
strength, as by means of his
fingers he grasps an object and
defends himself.
BananjL, (8:12; 75:4). (L; T;
R;LL)
Bana ^
To build, construct, erect.
Bind ' rUj : (The final Yd ^ is
changed to Alif i_a)l if fol-
lowed by a personal pronoun
as bandhd[&bj). Edifice for
protection; Sealed roof;
Structure. Any production
or piece of work consisting
of parts joined together in
some definite manner and
order. Banna' <-\l>: Builder;
Mason; Architect. Bunydn
jL-j: Building; Structure;
Fabric.
Mabniyyatun Ljl-o (forMabn-
awiyyatun pact. pis. f. sing.):
That is built, constructed. Band
^ (prf. 3rd.p.f. sing. InBandha
sLj the final yd is changed to Alif
as it is followed by a personal
pronoun): He built (it). Bandu
eLu (prf 3rd. p.m. plu.)\ They
built. Banaynd [^(prf. 1st. p.
plu.): We built. Tabnuna jj^J
(imp. prf. 2nd. p. m. plu.): You
built. Ibni jj\ (prt. m. sing.):
Thou built. Ibnu (yjl (prt. m.
plu.): You built. Bin dun *Lu
(v.n.): Building Bunydn jLjj
(n.): Structure. (L; T; R; LL)
The root with its above forms
has been used in the Holy Qur'an
about 22 times.
Bahata c^/Bahitac^j
lU^u t ' "- A ■ i : \ " A '
To confound, be astonished,
remain speechless, surprise,
slander anyone, lie. Buhtdn
jL^: Calumny; Slander; Lie.
Bdhitc^L: Dull; Dead; Faint
colour.
Buhita c~li (pp. 3rd. p.m. plu.):
Was confounded (2:258).
Tabhatuc~&*j(imp. 3rd.p.f sing):
Will confound (21:40). Buhtdn
jl^$j (v.n.): Lie; Calumny; Slan-
der. (L; T; R; LL)
The root with its above three forms
has been used in the Holy Qur'an
about 8 times.
Bahaja A^j/Bahija^j
To make joyful, cheer up, en-
liven any one. Bahjatun:
Beauty; Delight; Bloom and
loveliness. Bahtj r-^: Beau-
tiful; Beauteous; Lovely; Joy-
ful; Cheerful; Fine-looking;
Delicious.
Bahjatun *^j (v.n.): Joy;
Beauty; Rejoicing (27:60).
Bahij p_^j (act. 2nd. pic. n.) :
66
Bahala 34?
Bawa'a^j
Joyful; Joyous; Beautiful (22:5;
50:7). (L;T;R;LL)
Bahala J4
'St*. ■ *&&.
To curse any one. Ibtahala
J^jI: To implore, beseech,
supplicate, call upon God
against, imprecate upon,
humble and abase oneself, ad-
dress himself with earnest and
energetic supplication.
Mubdhalah ii*L* : Impreca-
tion; Prayer contest.
Nabtahil J4~J (imp. 1st. p. plu.
VIII): We humbly pray (3:61).
(L; T; R; LL)
Bahimatun i*^
Beast. Any quadruped, even if
in the water. Bahimat al-
An'dm: »L*j^fl <u~gj : Quadru-
peds which belong to the class
of cattle or which resemble
cattle or any beast which re-
sembles domesticated cattle in
so far as it feeds on plants and
is not a beast of pray. The
logical root is Bahmun ^
meaning Lambs or kids. Its
plu. is Bahdim.
Bahimatun iu^j (5:1; 22:28,34).
(L; T; Razi; LL)'
Ba'a * Ij/Bawa'a ^
To bring back, bring down,
take upon one' s self, draw upon
one's self, incur, earn.
Bawwa'a Ujj: To prepare a
dwelling for, locate any one.
Mubawwaa ' f^o I : Place for
dwelling. Tabawwi'u ^j^i:
To take possession of, oc-
cupy a dwelling, provide a
dwelling for one's self.
Tabu 'a * \jJ: To bear (the bur-
den), draw. Bd'a<-\j is one of
those verbs which are at the
same time concave and
hamzated.
Ba'a <-\j {prf. 3rd. p. m. sing.):
Settled; Incurred; Earned. Ba'u
IjeL (prf. 3rd. p. m. plu.): They
incurred. Tabu 'a <-^p (ace. imp.
2nd. p.m. sing.): Thou incur,
bear. Bawwa'a <^j (prf. 3rd.
p.m. sing. II): He lodged, settled.
Bawwa'na \j\yjj>rf. 1st. p. plu.
II): We assigned, settled.
Tubawwi'u ^^J (imp. 2nd. p.m.
sing. II): Thou settle, assign.
Nubawwi'anna |>_^J (imp. 1st.
p. plu. II. emp.): We surely will
settle. Tabawwa'u |J_^J (prf.
3rd. p. m. plu. V): They are
settled. Yatabawwa'u \^Sj(imp.
3rd. p. m. sing. V): Gets settled.
Natabawwa'u \*ySJ(imp. 1st. p.
plu. V): We take place, inhabit.
Tabawwa'a U^J (prt. m. dual.
V): You twain inhabit.
Mubaww'a T^~o (v.n.): Settle-
ment. (L; T; R; LL)
The root with its above forms
67
Baba uL
Bata oL
has been used in the Holy Qur ' an
about 17 times.
Baba uL
To serve as a doorkeeper.
Bab ^L («.): Door; Gate; Class;
Portal; Right form to perform a
thing. Abwdb ^jIjjI («■ /j/m.):
Doors. (L; T; R; LL)
The root with its above two forms
has been used in the Holy Qur' an
about 27 times.
Bara jL
To perish, be lost, be in vain, be
void (died), remain unculti-
vated (ground). Bur jy: One
who is lost; Wicked; Who is
ruined; Who is worthless; Who
is devoid of all good. Bawar
j\jj-. Perdition. Ruin; Utter
desolation.
Yaburu jyj (imp. 3rd. p.m. sing.):
He shall perish. Lan Tabura
j*?C?( im P- 3rd. p.f. sing, neg):
She will not perish. Burun jjj
(v. 7i.): Doom; Perdition. Bawar
j\jj (v.n.): Doom; Perdition. (L;
T; R; LL)
The root with its above four forms
has been used in the Holy Qur' an
about 5 times.
Balun 3L>
Heart; Mind; Thought; Intention;
Condition; State; Attention;
Welfare; Matter; Important se-
rious affair; State of mind. Its
rootisBawalaJjJ.
Balun 3L: (12:50; 20:51). (L;T;
R;LL)
Bata oL
C*-wj'uLj ( Liu f UL-0
To pass the night, spend the
night. Bayyata'cZj : To medi-
tate by night, attack by night,
be busy about a thing during
the night, brood over (a de-
sign), spend the night schem-
ing, devise in the dark of
night. Bay tun C-u plu. Buyut:
Cjj^j House; Abode; Dwell-
ing; Room; Apartment;
Household; Family. Bayat
oLj: Night attack.
Yabitun jjJw-u (imp. 3rd. p.
plu.): They pass the night.
Bayyata C*L (prf. 3rd. p.m.
sing.): He planned by night.
Mubayyitun jj^l- ( un P- 3rd.
p.m. plu. II): They plan by
lN 1(1 J>
night. Nubayyitanna oLJ (imp.
1st. p. plu. II): We surely will
attack by night. We surely make
a raid by night. Bayatan ULj
(v.n.): While sleeping at night.
Bayt Cwy (n.): House. Buyut
Cjj^j (n. plu.): Houses. (L; T;
R; LL)
The root with its above forms
68
Bada jL
Badza ^L
has been used in the Holy Qur ' an
about 73 times.
Bada ;L
To perish, vanish, go away,
cease, finish, be lost.
Tabidu x^{imp. 3rd.p.f. sing.):
It will perish (18:35). (L; T; R;
LL)
Badza Ja^>
To lay eggs, exceed any one in
whiteness, remain in (a place).
Bayyadza 'ja~>'- To tint, bleach
a thing, copy fair. Bayyadza
allahu Wajhahu <4>j JJ \je-x '■
May God cheer him. Iblddza
j^%^ To put on an iron hel-
met, destroy. Ibya dz.dza 'ja^J:
To be lit up, be expressive of
joy. Arab say a man is Abyadz
JauI when he is free from
defects. When he does a deed
for which he is reproached it is
said of him Iswadd Wajhuhu
*4>j ij*J. The Holy Qur' an
has also explained the Bayddz
^Lu and Swdd ilj— as em-
blematic of happiness and sor-
row respectively (75:22-24;
80:38-40). Ibyadzdzat
Wojuhuhwn *p>j>j C~ktul:
Whose faces shall be lit up;
With faces shining. Taby dzdz u
Wujilhun *4*j>j J**-^'- Some
face shall be lit up by happiness ;
Some faces will shine with hap-
piness; Some faces will be
bright. BayddzalNahdr jlgJ!
^Lu: Day light. Bayddz at
Wajh: a^JI^Lj: Goodcharac-
ter. Baydzatun 4_^j: Egg;
Heart; Middle part; Helmet of
iron. Baidzat al-Balad JlUI
i_ktu: The foremost man of a
place. Ayyam al-Bidz J&-?)\
•LI: Happy days; Lastthree day
of the full moon. Al-Khait al-
Abyadz Ja^i\ ia-jLI: First
gleam of dawn. Al-Mout al-
Abyadz j^J^\ Oj-JI: Sudden
death. Al-Yadal-Baidzff * UiJI
JlJI Beneficence; Power;
Favour; Merit; Glory. Mabidz
J^-yj>'- Overy. Abyadzje-?) (f.)
Baidzd *Li~j plu. Bidz Ja^>
(for Baidzun Ja*S): White;
Clear. Ibyadzdzat ' ainahumin
al-huzni: C^Ja^l jj>J! j-o tL*£
His eyes became white with
grief; The world became dark
for him; His eyes became filled
with tears on account of grief.
The interpretation of these
words thathis eyes became blind
is evidently wrong. Arabic
idiom does not bear it out. The
becoming white of eyes never
means their becoming blind. The
expression is used for a person
who is stricken with grief and to
express a person' s grief and sor-
row. It is never used about a
person's becoming blind
through weeping.
69
Ba'a ^L
Bana \\j
Ibya dzdza t c^slu I (prf. 3rd. p. f.
sing.y.Litted. Tabya dzdz u 'jo*JJ
(imp. 3rd. p.f. sing. IX): Shall be
lit up by happiness. Abyadz JaA
(n. m.): White. Baidza «Lij(n./.):
White. Baidzun Ja^>^ (n. plu.)\
Eggs.Bidzunj^j (n.plu.):White.
(L; T; R; LL; Bihar; Saghani).
The root with its above forms has
been used in the Holy Qur'an
about 12 times.
Ba'a £L
To sell, trade, buy. Bay'un k^j
Interchange; Selling; Mer-
chandizing ; B arter. Tabaya 'a
xjLJ: To sell to one another,
exchange. Bay a' a *jL: To
make a contract, make a cov-
enant, sell, acknowledge any
one as (a chief), make a con-
tract by striking hands.
Bay'lahu bil khilafati aJ «_j:
ii^U-L: He was recognized as
Caliph. Aba 'a<* LI: To exhibit,
offer goods for sale. Bay'un
«^u: Saleorpurchase. Biy'atun
Church; Jewish syna-
gogues.
Bay a 'tun <lxj I \(prf. 2nd. p.m. plu.
Ill): You made bargain.
Yubayi'una jj-^Lj {imp. 3rd. p.
m. plu. Ill) : They swear allegiance.
Yubayi'una j-xj Lj (imp. 3rd. p.f.
plu. Ill): They swear allegiance.
Bayi ' *j L (prt. m. sing. IH) : Accept
their (f.) allegiance. Tabaya'tum
(♦^xjLj (prf. 2nd. p. m. plu. VI):
You bargain one with another.
Bay'un *^ (v.n.): Bargaining;
Selling and buying. Biya 'un *L
(n.plu.) Synagogues. (L;T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 15 times.
Bana j\j
To be distinct and separate,
far away, remote from, di-
vorced (women), clear, ob-
vious, appear, explain.
Tabyyana j^-J: To be clear,
easily understood, appear.
Baina yadaihi: Before him;
In his presence. Bay an jl_u:
Declaration; Explanation;
Argument; Rhetoric; Clear
meaning; Intelligent and dis-
tinct speech. It applies to both
thought and speech, in as
much as it comprises the fac-
ulty of making a thing or an
idea apparent to the mind and
conceptually distinct from
other things or ideas as well
as the power to express the
cognition in spoken or written
language. Bayyinah <U*j plu.
Bayyindt oLL: Evidence;
Clear proof; Argument; Pre-
cise testimony; Clear. Mubin
i>u«: Explaining clearly ; Clear;
Beyond doubt; Obvious; Part-
70
Bana jL
Ta.
ing; Cutting. Tabayyana jCT:
To be or become manifest,
clear. With li or an or with le
and an: To be distinct. With
min: To be made known. With
/;': To perceive. Although the
word Bainun jjj generally ren-
dered as 'between' is in reality
a substantive meaning 'inter-
val' or 'connection'.
Bayyanu \j£> {prf. 3rd. p.m. plu.
II): They expounded. Bayyanna
HL {prf. 1st. p. plu. II): We have
expounded. Yubayyinu J^{imp.
3rd. m. sing. //): He expounds.
Yubayyinunna I^j {imp. 3rd. p.
m.plu.II. emp.): They shall surely
expound. LiTubayyinunna,^Lf5
{imp. 2nd. p.m. sing. II. el.): That
you may expound. Ubayyina JL\
{imp. 1st. p. sing. II): I will ex-
pound. Nubayyin JLj {imp. 1st.
p. plu II): We will expound.
Nubayyinu ^j {imp. 1st. p. plu.
II): We expound. Yubinu i>uj
{imp. 3rd. p.m. sing. IV): Maketh
clear. Tabayyana jLj {prf. 3rd.
p. m. sing. V): It became clear.
Tabayyanat culj {prf. 3rd. p. f.
sing. V): It became manifest.
Tabayyanu \jL^{prt. m.plu. V):
You make clear. Yatabayyanu
,j^f->, {imp. 3rd. p.m. sing. V):
Becomes clear. LiTastabtna
tjul^jd {imp. 3rd. p. f. sing. X.
el.): In order to be exposed.
BayyinunJL{act.2ndpic): Clear.
Bayyinatun <uL {n.): Evidence.
Bayyindtun oLl >{n. plu.): Clear
evidences. Mabayyina-tun <ul^«
{ap-der.f plu.): Manifest; Illumi-
nating. Mubayyinatun oLl-
{ap-der.f plu.): Clear ones; Illumi-
nating ones. Mubinun ou* {ap-
der. IV. m. sing.): Clear; Open to
see; Self expressive; Severing.
Bayanun jLj {n.): Exposition;
Intelligent and distinct speech; Ex-
planation. Tibydnan ISL^ty.n.):
Exposition. Mustabin i>jl— o {ap-
der. X. m. sing.): Luminous.
Bayna ou (Particle), Between;
Before. (L; T; R; Zamakhshari;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 523 times.
Ta
oT
Ta o is the third letter of the
Arabic alphabet pronounced
as soft "T" . According to Hisdb
al-Jummal (mode of reckon-
ing numbers by the letters of
the alphabet) the value of 7a is
400. It has no real equivalent
in English. It is of the category
of Majhurah >jj4^.
71
Ta
Tabara
XL
Ta o
Preposition prefixed as a form
of oath used with the name of
Allah. Pronoun post fixed to
the verb at the first, second, as
well as the third feminine per-
son of the past, as fa 'altu ciil,
fa' alta ciii , fa'alti cJUl.
Particle prefixed to the verbs
at the second person as well as
the third feminine of the fu-
ture, as tafalu JjuLj taf'aldn
j%*ju tafaluna jjLtij. Par-
ticle post fixed to a verb in the
3rd. person of the perfect to
denote the feminine as fa 'alat
cJUi. It denotes/ and turns to
ha sound at the end of a sen-
tence and is written as 5 (or Ta
Mudawwa-rah or the round
To). (L; T; Mughni; LL)
Tabut OjjL"
Coffin; Wooden case; Chest;
Box; Breast with what it con-
tains -the heart; Heart which is
the store house of knowledge,
wisdom and peace. There is a
proverb in Arabic:
Ma Auda 'tu Tabuti Shaian
Faqadtuhu
I have not deposited in my
bosom anything (of knowl-
edge) that I have lost. Omar as
speaking of Ibn Mas 'fid' s heart
said, a vessel filled up with
knowledge.
Tabut OjjL- (2:248; 20:39). (L;
T; R; Baidzawi; Asas; Nihayah;
LL)
Tabba Lz
Jj'itjiliLi
To cut off, curtail, perish, be
doomed, lost, suffer loss.
Tabdb ^L^: Loss. Tatbib
y~«~j: Loss; Detriment; Perdi-
tion; Destruction; Ruin.
Tabba t_J (prf. 3rd. p. m. sing,
assim.): Heperished;remainedin
evil continually. TabbatcJJ(prf.
3rd. p. f. sing, f): (She) is per-
ished. (111:1) Tabdb oLi (v.n.):
Ruin. (40:37). Tatbib < r ~Z(v.n.):
Ruin. (11:101) (L;T;R;LL)
Tabara ^/Tabira^J
To break, destroy, ruin, perish,
lose, smash, crumble. Tabar
j LJ: Destruction. Tabbara Ju:
To break in pieces. Tatbir
Utter destruction.
>: Destroyed;
Broken up.
Tabbarna \jju (prf. 1st. p. plu.
II): We have destroyed (25:39).
LiYutabbiru \jjlzJ(prf.3rd.p.m.
plu. ace. II): They might destroy
(17:7). Tatbiran fcjS (v.n. II):
Destruction (7:7; 25:39).
Mutabbarun Jfj> (pis. pic): De-
stroyed. (7:139). Tabaran IjLj
72
Mutabbarun
Tabi'a
&
Tabi'a
&
(v. «.): Destruction (71:28). (L;T;
R;LL)
Tabi'a *J
To follow, come with, imitate,
obey, be the follower of.
Taba'un «J and Tabi'unxJ:
Follower; Helper; One who
follows or attends upon any
one. Tabi'un^J: Helper; Pro-
tector. Atba'a «jl: To follow,
follow up, make to follow,
pursue, prosecute. Muttabi'un
Successive. Ittibd'un
s-LjI: Following after.
Muttaba'un «!£»: One who is
pursued. Followers of the
Companions of the Holy
Prophet. Followers of the Holy
Prophet are called Sahabah
<u L*_^> and the followers of the
Sahabah <uL*_^> are called
Tabi'in (>uuIj. Taba'Tdbi'in
i>uuIj *J are the followers of
Tabi 'in. '
Tabi'aruj (prf. 3rd. p.m. sing.):
He followed. Tabi'u \yuj(prf.
3rd.p.m.plu.): Theyfollowed.
Yatba'u **jj_ {imp. 3rd. p.m.
sing.): He follows. Tatba'u
ruZJ (imp. 3rd. p.f. sing.): She
follows. Atba 'a «Jl {prf. 3rd.
p. m. sing. IV) He followed.
Ataba'na L*jl (prf. 1st. p.
plu. IV): We made somebody
follow someone. Atba 'u lj*jl
(prf. 3rd. p.m. plu. IV): They
followed. Yutbi'una l)j*~->.
(imp. 3rd. p.m. plu. IV): They
make follow. Utbi'u lyuil (pp.
3rd. p.m. plu. IV): They were
followed, were overtaken by
someone. Nutbi'u**p(imp. 1st.
p. plu. IV): We will cause to
follow. Ittaba'a *J\ (prf. 3rd.
p.m. sing. VIII): Followed.
Ittaba'ta C**J>\ (prf. 2nd. p.m.
sing. VIII): Thou followed.
Ittaba'atuc~*J\ (prf. 1st. p. sing.
VIII): I Mowed. Ittabi'u !>J
(prf. 3rd. p.m. plu. VIII): They
followed. Ittabia 'turn *l*il (prf.
2nd. p.m. plu. VIII): You fol-
lowed. Ittaba'nd L*J\(prf. 1st.
p. plu. VIII): We followed.
Yattabi'u *Jj (imp. 3rd. p.m.
sing. VIII): Hefollows. Tattabi'u
fLp (imp. 2nd. p.m. sing. VIII):
Thou follow. Yattabi'un jyJj
(imp. 3rd. p.m. plu. VIII): They
follow. Tattabi'u/Tattabi'una
\jxJjljj*Jj(acc./imp. 2nd.p.m.
plu. VIII): You follow. Attabi'u
*jl (imp. 1st. p. sing. VIII): I
follow. Nattabi'u «Jb (mip. 1st.
p. plu. VIII): We foliow. IttabV
*Jj\ (prt. m. sing. VIII): Thou
follow. Ittabi'u l^il (prt. m.plu.
VIII): You follow. La TattabV
*~5i (prt. neg. m. sing.): Thou
follow not. La Tattabi'dni
jljtJjV (prt. neg. m. dual): You
twainfollownot. Tattabi'ni^p
( imp. n. sing.): Following me.
Tab'un *Ji (n.): Follower.
Tdbi'un *Jj (act. pic. m. plu.
ace): Follower. Tab'inatj^juC
(act. pic. m. plu. ace): Fol-
73
Tajara ^»J
Tarifa Ci^
lowers. Tabi'un «_-J (act. 2
pic. m. sing.): Protector; Pros-
ecutor. Ittibd'un plJl (v.n.):
To follow. Mutatabi'un
>uLLo (ap-der. Ill): One fol-
lowing another in succession.
Muttabi 'una jjJt~-» (pis. pic.
VIII): They are overtaken.
Tubba' «Ij («.): Surname of
the Ancient Kings of Yeman.
(L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 175 times.
Tajara 'J*j
To traffic, trade, be in busi-
ness. Tijdrat 5jL^ Trade; Mer-
cantile affairs; Business; Bar-
gain.
Tijarat~ij\J- (v.n.):
The word has been used in the
Holy Qur'an about 9 times.
Taht cJ-
Particle: That which is below;
The lower part; Beneath;
Slope; Declivity of a moun-
tain; Under. Opposite of Fawq
Jji (above). (L; T; R; LL)
This particle has been used in the
Holy Qur'an about 51 times.
Tariba
tV
To have much earth, be full of
earth, have dust in the hands,
be destitute. Atrdb o \jj\ sing.
Tirb >~>JJ: Contemporary
friend; Companion; Match;
Suiting the age and matching
in all other respects; Peer; One
having similar tastes, habits,
views, etc. Tard'ib ^\y sing.
Tartbah '^J>: Breast; Breast
bones; Ribs. Matrabah aj^:
Poverty; Destitution; Misery.
oy IL> Jjij ^Jji: Poor man inti-
mately acquainted with his
mother Earth. He sank from
the wealth.
Turdb ^j\JJ (n.): Dust; Earth.
Atrdb olyl ( n - plu.): Girls of
matching age. Tardib y^Lr 1 ' ( n -
plu.): Breast bone; Upper part of
girlschest. MatrabahljjL»(v.n.):
Reducing to dust; Poverty; Mis-
ery. (L;T;R;LL)
The root with its above four forms
has been used in the Holy Qur' an
about 22 times.
Tarifa Ci^
To lead a delicate life, enjoy
good things of life. Atrafaljjil:
To bestow the good things of
this life. Mutraf ^Jjj>: En-
dowed with, and hence enjoy-
ing the good things of this life;
Corrupted; Well to do; Un-
grateful; One whom a life of
softness and ease has caused
to behave insolently; One
74
Taraka "S
y
Tasa'a
X_*J
whom the exclusive pursuit of
pleasures of life has corrupted.
Atrafna Liyl (prf. 1st. p. plu. IV):
We have given ease and comfort.
Utriftum *^i J) {pp. 2nd. p. m. plu.
IV): You are given ease and com-
fort. Utrifu \°jijj\ (pp. 3rd. p.m.
plu. IV): They are given ease and
comfort. Mutrifin i>i^° (ap-
der. m. plu. IV. ace): Affluent
ones. Mutrajt <j^ (ap-der. m.
plu. IV. ace. final Nun dropped):
Affluent ones. Mutrafu ly^
(ap-der. m. plu. TV. nom. final
Nun dropped): Affluent ones. (L;
T; R; LL)
The root with the above forms has
been used in the Holy Qur'an
about 8 times.
Taraka &J
il>j« Islijj .tfjj
To leave off, leave alone, aban-
don, forsake, give up any thing,
neglect, omit, bequeath any-
thing to anyone. Tdrik: djlJ:
One who leaves.
Taraka Sjj (prf. 3rd. p.m. sing.):
He left. Taraktu cSjl (prf. 1st. p.
sing.): I left. TaraM \°jijj (prf.
3rd. p.m. plu.): They left. Tarakna
'^J (prf. 3rd. p. f plu.): They(f.)
left. Taraktum +£jj (prf. 2nd.
p.m. plu.): You left. Tarakna
LSy (prf. 1st. p. plu.): We left.
Tatruku &jZ (imp. 2nd. p.m.
sing.): Thouleave. Natruku J/j
(imp. 1st. p.m. plu.): We leave.
Utruk d)jj\(prt. m. sing.): Leave.
Yutraku Sjj (pip. 3rd. p.m. sing.):
He is left. Yutraku \°^j^>, (pip.
3rd. p.m. plu. ace.): They are left.
TutrakulTutrakuna jj^yZ/
\°j£jZ (ace./ pip. 2nd. p. m. plu.):
You are left. Tarikun Jjb (act.
pic. m. sing.): One who leaves
someone. Tariku/Tariki I^SjIj /
^ j\j(acc./ 'act. pic. m. sing, final
Mm dropped): Youareleft. (L;T;R;
LL)
The root with its above fourteen
forms has been used in the Holy
Qur'an about 43 times.
Tasa'a *~J
To be the ninth. Tis 'un*~J (f.)
Tis 'atunijuJ: Nine. Tasi '*** \J:
Ninth. Tis'un jjj<— j Ninety;
Ninetieth. Tis'un wa Tis'un
jjji^uj «— j Ninety nine.
Tis'ata'Ashar -It LuJ Nine-
teen.
Tis'un *~~j(n. m.): Cardinalnum-
ber. Nine. Tis'atun .l*— J (n.f):
Nine. Tis ata 'Ashara jJLc i*-J:
Nineteen. Tis'un wa Tis 'una
jjj«— Jj «— J: Ninety nine. (L; T;
R;LL)
The root with its above four forms
has been used in the Holy Qur' an
about 7 times.
75
Ta'isa
LT*
Tala %"
lT?
Ta'isa
> * *
To perish, render unhappy,
stumble, destroy.
Ta'san Lju (v.n.): Destruction;
Perdition; Evil; Unhappiness;
Wretchedness (47:8). (L; T; R;
LL)
Tafatha
To leave off the care of one's
body and comforts, perform
and complete the acts of wor-
ship in combat and imposed.
Tafathun cJb {n.): The state of
self denial; Acts of worship ; Need-
ful rituals regarding the cleansing
and care of one's body and com-
fort. (22:29) (L; T; Jarir; LL)
Taqana yfi
To fatten (a land by watering it
with muddy water). Tiqnun
l j£: Nature; In born disposi-
tion; Mud. Atqana j£i\: To
improve a thing, set a thing in
good order, do a thing skill-
fully and thoroughly, fasten a
thing, bring to perfection, make
perfect (in every way), make a
thing in perfect consonance
with the purpose to which it
has been created, make a thing
thoroughly, dispose a thing in
perfect order.
Atqana jiJ'l {prf. 3rd. p. sing. m.
IV): He did perfectly; made it
firm, strong, solid, compact,
sound, free from defect or imper-
fection, by the exercise of skill;
He fashioned it, disposed it in the
fit, proper and right manner
(27:88). (L; T; LL)
Tilka LiiL"
This; That; f. of Dhalika liUli
plu. Uuldika ilLJjl Dual
Tilkuma L5\iiplu. TilkumSSj.
(L; T; Mughni; LL)
The word has been used in the
Holy Qur'an about 43 times.
Tallajj
To lay down, let down, lay
prostrate, lay one down upon
one's kin, J-Jj neck, cheek or
breast.
Talla^iprf. 3rd. p. m. sing.): He
laid down (37: 103). (L; T; R; LL;
Muhkam)
Tala X"
To follow, walk behind, imi-
tate, pursue. Tilawatan tJ^G:
To read, recite, rehearse, de-
clare, meditate.
Tala ^yb {prf. 3rd. p.m. sing.):
Followed (91:2). Talawtu OjJd'
{prf. 1st. p. sing.): I recited.
76
Tamma
£_
Taba US
Yatlu/Yatluna jjhj / \jLj (imp.
3rd. p.m. plu. final Nun
dropped): They recite. Tatlul
Tatluna jjJ^J'/ IjJ^j (imp. 1 st. p.
m. plu. final Nun dropped) You
recite. Natlu \'jhj (imp. 1st. p.
plu.): We recite. Utlu Jul (prt.
m.sing.): Thourecite. Utlu l^'l
(prt. m. plu.): You recite. Tally at
CwJci (pp. 3rd. p.f. sing.): Was
recited. Yutla l ^Sj (pip. 3rd. p.
m. sing.): It is recited. Tutla
Jcj (pip. 3rd. p. f. sing.): Is
recited. Tallyat o LJ b (act pic.
f.plu.): Those who recite; Those
who follow. Tilawatun "t>j%
(n.): Recitation. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 63 times.
Tamma "J
r*
ililx.U
To be entire, complete, per-
fect, fulfilled. Atamma *Jl: To
complete, perfect, accomplish,
fulfill, perform. Tamdm .Uc:
Something complete, perfect.
Mutimm li«: One who makes
perfect.
Tamma *j (prf. 3rd. p. m. sing,
assim.): It was completed.
Tammat cJ. (prf. 3rd. p. f. sing,
assim.): Was completed.
Atamma ~j\(prf. 3rd. p. m. sing.
IV): Completed. Atmamta c«i
I (prf. 2nd. p.m. sing. IV): Thou
completed. Atmamtu c~*i\(prf.
1st. p. sing. IV): I completed.
Atmamna '^yJ.\ (prf. 1st. p. plu.
IV): We completed. Yutlmmu
*Ij (imp. 3rd. p. m. sing. IV):
Completes. Li Yutimma l^J
(imp. 3rd. p.m. sing. IV. el): He
may complete. LIUtlmma 'Jfi
(imp. 1st. p. sing IV): I may
complete. Atmim Jf1 (prt. m.
sing. IV): Thou complete.
Atimmu \Jal\(prt.m.plu.): You
complete. Tamdmun »li (n.):
Complete. Mutimmun "^ (ap-
der. m. sing. IV): Perfecter.
Completer. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 22 times.
Tannur jjj
Spring; Ground; Face of the
earth. Highest part the earth;
Place where the water of a
valley collects; A circular
earthen oven (see also Ndr).
Tannur jJj : (11:40; 23:27).
(L; T; Mughni; Qamus; Razi;
Ibn Kathir; Ibn 'Abbas;
Ikramah; Ibn Jarir; Baghawi;
LL)
Taba ^\5
To return; repent; turn one's
self in a repentant manner,
(with 'ild or without it), turn
77
Taba OlS
Tara
>'
with mercy (with 'aid)
Tau'bun wjjj and Tau'batun
ijjj:Repentance. Ta'ibun yJb
part. act. One who repents.
Tawwab wjIjj: Very repentant
(man); Oft-returning with
mercy and compassion (God).
Taubah LjJ of a human being
is an act of sincere and whole
hearted turning to Allah after
His protection has been sought
against the evil effects of past
sins and reforming a broken
connection or tightening up a
loose one with Allah. It is
repenting sincerely of past
lapses with a firm resolve to
shun all sins and do good deeds
and to make amends for all
wrongs done to people or to
one's self. It consists in bring-
ing about a complete change in
one's life, turning one's back
completely on one's evil past
and returning to Allah. When
the word Taba L>\j is used for
Allah it means turning of Al-
lah with mercy and bestow-
ing favours upon a person
and being Gracious to him.
Taba ^_jL" (prf. 3rd. m. sing.): He
repented. Taba Lb' (prf. 3rd. p.m.
dual.): The twain repented. Tabu
IjjL' (prf. 3rd. p. m. plu.): They
repented. Tubtu c*j (prf. 1st. p.
sing.): I repented. Tubtum *z£
(prf. 2nd. p. m. plu.): You re-
pented. Yatubu c->j^j (imp. 3rd.
p.m. sing.): He accepts repen-
tance. Yatub L^j (imp. 3rd. p. m.
sing, ace): He repents. Atubu
^jy\(imp. 1st. p. sing.): I repent.
Tatubd/Tatubdni LjJj /jL^S
(n.d.): Youtwainrepent. Yatubu/
Yatubuna \jjjZj /jjjjIj (ace./
imp. 3rd. p. m. plu. ) : They repent.
Tub *_J (prt. prayer): May thou
accept repentance. Tubu \°yjj
(prt. m. plu.): You repent.
Tawbun ^y (v.n.): Repentance.
Tawbatun<Liy(v.n.): Repentance.
Matdb<*j\sj> (v.n.): Repentance.
Tawwab o \"y (ints.): Oft-return-
ing with compassion. One of the
attribute of Allah. Ta'ibuna jj*j\3
(act. pic. plu. ) : Those who turn in
repentance. Td 'ibdtun s Lj L" (act.
pic.fplu.): Those (f.) who turn in
repentance. Tawwdbin uyjjj(ints.
plu. ace): Repenting men. (L; T;
R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 87 times.
Tara j\J
For Ddra, with the change of
td o with ddl y. To go round,
flow, repeat (an action). Ac-
cording to Azhari the word is
actually Ta 'ara, where Hamza
is omitted meaning space of
time.
Tdratan »jL": Time (in regard to
repetition); Sometimes; Now and
78
Tawrat oIjjj
Tawrat oIjjj
then (17:69; 20:55). (L;T;R;LL)
Tawrat olj_y
It is the name given to the
Book of Moses. Its correct
rendering is the Hebrew word
Torah which is derived from
war a jlj meaning he con-
cealed. Torah in Hebrew lit-
erature signifies the revealed
will of God. The Quranic
teaching is that Moses was
an inspired man and Messen-
ger of God and gave a Mes-
sage, a Shart'at and law.
Taurat is so called because,
in its pristine purity, reading
it and acting upon its teach-
ings kindled in the heart the
fire of Divine love. As the
Holy Qur' an says, 'You must
have surely received the nar-
rative about Moses. When
he saw a fire he said to his
companions, 'Stay here for I
perceive a fire creating feel-
ings of love and affection. I
hope I may bring you a fire
brand from there. Rather I
feel that I find guidance at
the fire'. And when he came
close to the fire he was called,
'O Moses, Verily, I alone am
your Lord. So take off your
shoes and stay and make your
heart free from every care for
you are in the sacred valley
of Tuwd. And I have chosen
you, therefore listen to what
is revealed to you.' (20:9-
13). The Taurat mentioned
in the Holy Qur' an is not iden-
tical with what we know to-
day as The Old Testament or
the Pentateuch. The Old
Testament is a Christian term.
The Catholics and the Prot-
estants are not agreed pre-
cisely as to the number of
records to be included in the
canon. Similarly is it correct
to translate Taurat as the
Pentateuch, a Greek word
meaning the Five Books.
These are the first five books
of The Old Testament, con-
taining a semi historical and
legendary narrative of the his-
tory of the world beginning
from Adam to the arrival of
the Jews in the Promised
Land, though a part of the
Mosaic Law is embodied in
it. The Books are ascribed to
Moses, but it is certain that
they were not written by
Moses, and were an appre-
ciable distance of the time
from Moses. What we see
today of The Old Testament
came after Moses, most of it
is distorted form from the
original and many parts lost.
Tawrat o \jy. The Divine Law
and Scripture given to Moses.
The word has been used in the
Holy Qur' an about 18 times.
79
Tin C/G
Thabata
Tin
Ob
Fig tree; Name of a hillock.
The fig is the symbol of the era
of Adam, of Mosaic day and
that of Jesus.
TinoC (O: (95:1). (L; T; LL)
Tana »l3
*LJJ ' Li ■"' e uL^j. U "
To wander about distractingly ,
wander bewildered, go astray,
be perplexed, lose the way in
the waterless desert, become
confounded, become disor-
dered and confused intellect
or mind, magnify oneself, be-
have proudly orinsolently. Tih
<lJ: Waterless desert; Wayless
land.
Yatihuna j_^~j (imp. 3rd. p. m.
plu.): They will wander about in
lands withoutdirection(5:26). (L;
T;LL)
Tha
oTh
Th a iti is the fourth letter of the
Arabic alphabet, somewhat
equivalent to English letter
"th". According to Hisdb al-
Jummal (mode of reckoning
numbers by the letters of the
alphabet) the value of tha is
500. It is of the category of
Mahmusah <L»jaj< and is
termed Lathawiyyah L^U (gin-
gival). Other similar letters are
dh a J», za i. This letter has no
equivalent in English.
Thabata
: Uj^ji ULj*
To be firm, steadfast, constant,
established, remain in (aplace),
persevere in doing. Thabbata
C«j: To strengthen, consoli-
date, fasten. Thubut CjjJ:
Steadfastness; Stability;
Firmly planted. Thdbit CulS:
Remaining firmly fixed; Firm;
Steadfast. Thabbata cJj': To
confirm; Steadfast; Establish.
Tathbit c~Ju: Confirmation;
Establishment. Athbatd [zJ>\:
To confirm, keep in bonds,
confine, restrain (from doing a
deed).
Uthbutu [yiul (prt. m. plu.): Be
firm. Thabbatnd L£j(prf. 1st. p.
80
Thabata 3a2
Thakhuna j^o
/?/w. 77): We have confirmed.
> v f
Yuthabbitu CJL; (im/?. JrJ. p.m.
sz'rcg. 77): He establishes.
Nuthabbitu cJu (imp. 7 si. p. p/«.
77): We establish. Thabbit cJj
(pit. m. sing, prayer): May thou
keep (us) firm, stable. Thabbitu
\jZj> (prt. m. sing.): You keep
firm. Yuthbitu cJa (/m;?. 3rd.
p.m. sing.): He establishes and
confirms. LiYuthbitu I^JLJ (imp.
3rd. p. plu. el. IV): They may
confine. Thabitun Co b {act. pic.
m. sing.): Firmly fixed. Thubut
OjJ (n.): Fixture; Stability.
Thabit Cob (v.n. II): Strengthen-
ing. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 1 8 times.
Thabira
> > .' \ < \ ' >i
« >i
To keep back, lose, perish,
disappoint, expel, curse, de-
stroy.
Thubur jjJi (v.n.): Death; De-
struction (25:13,14; 89:11).
Mathbur j_^f-» (pact. pic. m.
sing.): One who is destroyed
(17:102). (L;T;R;LL)
Thabata 3i2
".: '
To keep back, prevent, hinder,
divert, hold anyone without
respite, lag behind, hold back,
make slothful.
Thabbata Jab (prf. 3rd. p.m. sing.
II): Held back (9:46). (L; T; R;
LL)
Thabaya ^
To collect, congregate, gather,
puttogether, complete. Thubdt
oL; ace. plu. of Thubatun <Li'
which is the/ of Thuban Lj or
Thubayun ( _ s jy : In separate
companies; Groups; Detach-
ments; Parties. Many nouns in
the/ sing, as here, lose their
third radical when it is ltd, wdw
or yd.
ThubatCslJ (n.plu.): (4:71). (L;
T;R;LL) '
Thajja g5
To flow.
Thajjajan t>l»u (n.v.): Pouring
forth abundantly; Dripping in tor-
rent. (L;T;LL)
The root with its above form has
been used in the Holy Qur'an
only once.
Thakhuna jiy
' '■ :.'A.- '■ ?.| • •< I- '■ ?■
To be thick, become coarse,
stiff, subdue thoroughly, have
81
Tharaba
W
Thaqifa Ci2j
a regular fighting, cause much
slaughter, have a triumphant
war. A thkh ana &*u\: To do
something great, make much
slaughter, overcome, battle
strenuously.
A thkha ntum *^>ol (prf. 2nd.
p.m. plu. IV): You have over-
come them (47:4). Yu thkh ina
ji^JL; {imp. 3rd. p.m. plu. ace.
IV): Triumphed after a regular
bloody fighting (8:67). (L; T;
R;LL)
Tharaba u^i
To blame, find fault with.
Tathrib y-j^u (v.n. //): Blame;
Reproach; Reproof (12:92).
Yathrib o Ju: Ancient name of
Madinah before the Hijrah
(33:13). (L;T;R;LL)
Tharia^i
To be moist (as the earth after
rain), moisten, wet (the earth).
Thrd ^jj: Earth; Moist earth.
Al-Thara ^^Dl (with the ar-
ticle at) and Tharan \'J (for
Tharayun tjy): The earth;
Moist sub-soil; Soil; Sod;
Ground.
Thara <jj (n.): Moist sub-soil
(20:6). (L;T;R;LL)
Tha'aba
Tocause to flow; givebentto.
Th u 'banjL*j(n.): Serpent;Long,
thick, bulky and fabulous snake
(7:107; 26:32). (L;T;R;LL)
Thaqaba
lifLc
To shine, penetrate, perforate,
pierce, spread (odour), soar
aloft.
Thaqib v-Jb {act. pic. m. sing.)
Bright shining; Piercing through
darkness; Piercing brightness;
Brightly shining. (37:10; 89:3).
(L; T; R; LL)
Thaqifa ii£7Thaqofa Ciflj
To get the better, come upon,
find, catch, take, gain the mas-
tery over, be intelligent, skilled,
meet, overtake, find, over-
come.
Thaqiftum -JJiij (prf. 3rd. p.m.
plu.): You got hold. Ta thqaf anna
jiiij' (imp. 2nd. p.m. sing, emp.):
Thou over take. YathqafU/
Yathqafuna \°jjiil>_ Ibj^-L (flee./
imp. 3rd. p. m. plu. ): They come
upon. Thaqifu \jJH5 (pp. 3rd. p.m.
plu.): They are found. ( L; T; R;
LL)
The root with its above five forms
82
Thaqula J^
Thalatha
has been used in the Holy Qur'an
about 6 times.
Thaqula JJif
To be heavy, weighty, slow,
dull, sluggish, difficult, hard,
grievous. Thaqalan j">LM (dual
of Thaqalan) JJ5 : Two big
and weighty things. Two
things of weight; Two armies.
Athqal JUj'I (plural of Thiql
Aju): Burden. Thaqtl J^Jj'plu.
Thiqdl JLai': Heavy. Mithqdl
JUl«: Weight; Weight of a
balance. Tathdqal JiUu :To
be dull, sluggish. ThaqalaAjj:
To grow heavy, oppress, weigh
down. MathqalatuniSjLa: Bur-
dened; Heavily laden; Any
cause of depriving a mother of
her child. Ithth aqala JJ5I (for
Tathdqala): To be born down
heavily, incline heavily down-
wards.
Thaqulat cJjj (prf. 3rd. p. f.
sing.): Became heavy; Momen-
tous. Athqala y&\ {prf. 3rd. p. f
sing. IV): Become heavy.
Iththd qaltum *JuIi I (prf. 2nd. p.
m. plu. IV): You bowed down
with heaviness, inclined heavily.
According to Al-Ukburi it be-
longs to stem sixth Tafd'ala
whereby an additional Hamzahis
prefixed. Thaqil J-JS (act. 2nd.
pic. m. sing.): Heavy; Weighty.
Athqal Jliil (n. plu.): Weights;
Burdens. Thaqalan j}Uj (n.
dual.): Two big and momentous
groups. Thiqdl JUj(v. n.): Heavy
(well-equipped). Muthqalatun
ii^lo (pis. pic.f sing. IV) : One (f. )
heavy laden. Muthqalunajj&J>
(pis. pic. m. plu. IV): Those who
are heavy laden. Mithqdlun J lii/>
(«.): Weight of. ( L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 28 times.
Thalatha cJ2
To take a third part of a thing.
Thuluth dJb: One-third part.
Thuluthan jLiJb dual and in
conjunction Thulutha * ULJb and
Thulu thay : Two-thirds.
Thdlithun JJLj Thdlithatun
itJlS Third. ThuldthcVc Three
by three; In Threes; Three pahs;
By threes; Three. Al -
Thdlithatu JuiiJI: The third.
Thulthai ,Jj5: Two third.
Thaldthin cAj"^j Thirty.
Thaldthun o"&': (Card num-
ber) three.
Thaldthatun <tf*>U (f.): Three.
Thaldthuna/Thaldthina u&fci /
jyte: Thirty. Thuluth cJj : One-
third. Thuluthan j lit': Two-third.
Thulutha lifc (nom. n.d.): Two-
third. Thuluthai t _ r SJb (ace. n.d.):
Two-third. Thdlithun cJb (m.):
Third. Thdlithatun <cJ b(£): Third.
Thuldthun Cj)Ig (n.plu.) Threes.
(L; T; R; LL)
83
Thalia J3
Thamud 5^*5
The root with its above forms has
been used in the Holy Qur'an
about 32 times.
Thalia $
To scatter people, rush upon,
have plenty of wool.
Thullatun 2b: Flock of sheep;
Wool ; Multitude of persons ; Large
party. Good many people; Crowd
(56:13,39,40). (L; T; R; LL)
Thamara J£
" *■ cf ••• r **
To bear fruit, fructify, get
rich, increase. Thamarj£:
Fruit; Wealth; Possession;
Profit; Income.
Athmara y£\(prf. 3rd. p. m. sing.
IV): He bore fruit. Thamarun Joj
(n.plu.): Fruits. Thamaratun
"t>j*j {n. sing.): Fruit. Thamarat
oI^aj in. plu.): Fruits. (L;R;LL)
The root with its above four forms
has been used in the Holy Qur'an
about 24 times.
Thamma "J
r^-
:U
To pick up, collect, repair, heap
up (things in aplace). Thamma
& Over there; Here; In that
direction; There in; Thither.
Thumma £: Then; After-
wards; Moreover; Mostly used
as a conjunction indicating a
sequence in line or order to be
rendered as Then; Thereafter;
Thereupon. Also used as a
simple conjunction equivalent
to And. In yet another usage,
of which there are frequent
instances in the Holy Qur'an
as well as in the sayings of the
Holy Prophet ffir and in pre
Islamic Arabian poetry, it has
the significance of a repetitive
stress, alluding to something
that has already been stated
and is now again emphasized,
to be rendered as 'and once
again'. In cases where it is
used to link parallel statements
it has often the function of the
simple conjunctions wdw j ( -
and) (2:115; 26:64; 76:20;
81:21). (L;T;R;LL)
Thamud sj*5
Name of an ancient tribe which
lived in the western parts of
Arabia. Thamud is known af-
ter a grandson of Aram, the
grandson of Noah. They lived
shortly before the time of
Ismail. Their Prophet was
Salih. The tribe flourished
more then two hundred years
after 'Ad and their territory
extended from Adan in the
south to Syria in the north. The
Nabataean tribe of Thamud
84
Thamud 3^*5
Thamud Sj*5
also descended from the tribe
of Ad and is, therefore, often
referred to in pre Islamic po-
etry as the Second 'Ad. Al-
Hijr, also known as Madain
Salih (a place between
Madinah and Tabuk in a val-
ley called Wadi al-Qura) was
probably the capital of these
people. Some inscriptions of
Thamudian origin have been
discovered at Madain Salih in
the Nabataean language and
others in the Yemenite lan-
guage. Some Muslims used to
read the poetic inscriptions
about the Thamuds during the
reign of Amir Mu'awiyyah
(661 A.D.). They were in the
Himyarf, a language of south
Arabia. Rock inscriptions still
exist in the region west of Al-
Hijr in northern Hijaz. They
are carved out in the cliffs and
embellished with sculptures of
animals. These remains attest
to the comparatively high de-
gree of their civilization and
power.
Apart from the Arabian sources
other references are also avail-
able about these people. The
Greek historians Didoras (80
B.C.), Pliny (79 B.C.) and
Ptolemy ( 140 B .C.) make men-
tion of the Thamudeni, Aqra
or Hijr. Ptolemy also mention
a place near Hijr known as
Badanata (Fajj al-Naqa).
Northern Arabia was invaded
by an Asyrian king Sargon
(722-705 B.C.) and the name
Thamud is found mentioned
among the conquered tribes.
The Holy Qur'an represents
them as the immediate succes-
sors of the 'Ad. They ruled
over plains and hills (7:74).
Their country abounded in
springs and gardens wherein
grew date-palms of excellent
quality and that they also cul-
tivated lands and grew corn
(26:147). Their decline began
soon after the time of Salih.
Shortly after Salih their name
fails to find mention among
the conquering and victorious
nations. Before the revelation
of the Holy Qur'an their men-
tion in the books of history had
become almost extinct. Seven
different words of expression
have been used in the Holy
Qur'an to describe the punish-
ment which overtook these
people. Rajfah (earthquake;
7:78), Saiha (thunderbolt;
11:67), Adhab (punishment;
26: 158), Dammarnd (utter de-
struction so their houses are
lying deserted over there;
27:51), Sdiqd (thunderbolt;
5 1 :44), Al-Tdghiyah (exceed-
ingly violent and thunderous
blast; 69:5) and Dam-
dama 'alaihim (destroyed them
so much so that they were lev-
85
Thamud SjJi
Thamana
&*
eled to the ground; 91:14) are
the expressions used in the Holy
Qur'an. Though these words
and expressions are different
in form yet they possess no
discrepancy in their indication.
The fact is that this nation was
destroyed through natural ca-
tastrophes (27:52). In search
of a life of peace and security
they used to hew out houses in
the mountains. One who have
travelled in this part of Arabia
can bear testimony after see-
ing the destroyed rock habita-
tions to the fact.
Neither the Holy Qur'an nor
any reliable saying of the Holy
Prophet lends any support to
the legends regarding the mi-
raculous appearance and pro-
digious size and state of a she-
camel, which is called in the
Holy Qur'an Allah's She-
Camel (Ndqat Allah), a name
given to the she-camel of Salih.
Its mention is a symbol that if
the people of Thamud would
not accept the truth and would
not cease persecuting Salih and
his followers and "obstruct her
from watering" (obstruct Salih
from preaching) and "ham-
strung her" then their Lord will
destroy them. There is noth-
ing strange that a creature of
Allah should be appointed as a
sign and symbol when even
now we can see that a con-
structed house known as the
Ka'bah is given as a sign that
whoever tries to destroy it will
be destroyed. The camel
formed the chief means of con-
veyance in those parts and it
was on his she-camel that the
Prophet Salih used to travel to
preach his message. Placing
obstruction in the way of the
free movements of it doing it
harm was tantamount to ob-
structing the mission of Salih.
The word Thamud has been used
in the Holy Qur' an about 26 times.
(L; T; R; LL Futuh al-sham by
Abu Ismail. Historical geogra-
phy of Arabia, Encyclopedia of
Islam see Hisn al-Ghurab. and
Thamud; Tamadduni 'Arab.)
Thamana ^j
To take the eighth part of any
ones goods.
Thaman j.*5: Value; Price.
Thamaniyah S-JUJ: Eight.
Thamdnin qpLJ : Eighty.
Thumun j^i: One part out of
eight. Thdminun ^ b: The eighth.
Thamdnin ay Lj (for Thamdniyun
jj^jiaj f. and Thamdinyatun
tj~LS) : Eighteen. (L;T;R;LL)
The root with its above six forms
has been used in the Holy Qur'an
about 19 times.
86
Thana
l^
Thana
L^
Thana
<J?
aj 5 I* uj' e L-u
To bend, fold, double, turn one
part of a thing upon the other,
draw one of its two extremities
to the other, join or adjoin one
of the things to the other, turn
anyone away or back from his
course or from the object of his
want, conceal enmity. Thdnin
jLj (for Thdniyun ^ylj ) The
second; Turning (part, act);
One who turns (his side);
Proud. Thaniya Sadrahu
sj-Us^Ij': He concealed en-
mity in his breast, fold his
breast. Ithndn jLi'l (m.)
Ithnatdn jL^j'I (f.): and in the
oblique cases Ithnain jcil and
Ithnatain jc^jl Two. Ithna
'ashara jJLcLul (m.) and
Ithnata 'asharata SjJLttlijI (f.)
and in the oblique cases
Ithnai' ashara and Ithnatai
'asharata: Twelve. Those
forms which admit only the
above inflexions are consid-
ered as adverbial expressions.
Mathna ^La By twos; Two;
Inpairs;Twoandtwo. Mathdn
jULo (and with the article al-
mathdni): Oft-repeat§d. It is
the plu. of MathnanLLa and
Mathndtun 3 Li* which is de-
rived from Thanaya[J5. Athnd
sLj'I :He praised, spoke well of
anyone. Thinan y: Repeti-
tion of a thing; Doing it one
time after another. Al-Mathdni
^LUI : The oft-repeated. It is
another name of the first chap-
ter (Al-Fdtihah) of the Holy
Qur'an (15:87), because it is
repeated in every Rak'at of
Prayer and because it contains
praise of God (Bukhdri, 65: 1).
Every Muslim repeats the
seven verses of the chapter at
least thirty times a day. No
other portion of the Holy
Qur'an being repeated so of-
ten. Mathdnin ^LLo (for
Mathdniyu: Without the nun-
nation; Singular. Mathna ( _ ? Ii*
is one of those irregular plurals
which are of the second dec-
lination with the peculiarity
that in the nominative and
genitive they preserve the
Tanwin as Mathdni ^LLa but
reject it in the accusative as
Mathaniya IjjLq as in the verse
39:23 where it is rendered as
"Wonderfully coherent Book
the verses of which are mutu-
ally supplementing and re-
peated." The rule as given by
the grammarian while speak-
ing of irregular plu. which are
of the second declination is: If
the second of the two letters
which follow Alif quiescent
happen to be a Yd it is sup-
pressed in the nom. and gen.
and the tanwin is affixed, but
in the ace. Yd is retained with-
out tanwin as in La yastathnun
j^JL'L.yj: They made no reser-
vation.
87
Thaba Ob
Thara j\i
Yathnun jj^J (imp. 3rd. p. m.
plu.): They fold up. La
Yastathnuna jj."j.t_,..j The made
no exception. Thdni ^J> b : The
second. Ithndni/Ithnain i>UjI /
jbj'l Two. Ithnataini jj^jI
Two. Ithnd'ashara jJLcbil
Ithnai'ashara (m. ace):
Twelve. Ithnatd 'asharata
SjJLcLujI Ithnatai 'asharata (f.
ace): Twelve. Mathnd [_^-»
Twos by twos. Mathdnt ^JilLo:
Oft-repeated. ( L; T; R; LL)
The root with its above forms has
been used in the Holy Qur' an
about 29 times.
Thaba Ob
To return, gather, collect,
turn back to, rise (dust), re-
cover, requit, reward, call to
prayer, repay, compensate.
Thawab
ij: Reward.
Thiyab uLu plu. of Thoub
^jjj': Raiments; Garments;
Morals; Behaviour; Heart;
Dependents; Followers;
Robes; Clothes. Tahir al
Thiyab wj LJLl Iy> Q> : Pure-
hearted; Of good character.
Mathabatan LlJLo: Place of
resort; Place where people
assemble; Place to which a
visit entitles one to Thwdb
oljj or reward. Mathubah
L^L>:Reward; Recompense.
Thawwaba Ojj (with double
ace): To repay. Athdba'^jijl:
To reward with; give as a
recompense (with double
ace.)
Thuwwiba O^j (pp. 3rd. p.m.
sing. II): He is paid, duly re-
quited. Athdba ^jbl (prf. 3rd.
p.m. sing. IV): Recompensed;
Rewarded. Thawab ^\y («.):
Reward. Mathaubatun Ju^Lo
(n.): Reward. Mathdbatun <l>LLo
(n.): Frequent resort. Thiydbun
wjLJ (n.plu.): Garments; Heart.
(*iJt;R;LL)
The root with its above six forms
has been used in the Holy Qur ' an
about 28 times.
Thara jb
jj*t -by < oby <bJJ
To rise and spread in the air
(dust), be stirred (quarrel), be
kindled (war), rush on, assault
anyone, till (the ground).
Athdra jLj'I: To plough, break
up (the earth). Atharana 'jj\:
Raising up (clouds of dust).
AtM.ru \jj\5\:(prf.3rd.p.m.plu.IV):
They populated and broke up (the
earth). Atharna Ail (prf. 3rd. p.f.
plu. IV): They raised. TutMru j£>
(imp. 3rd. p.f. sing. IV): They raise,
plough. (L;T;R;LL)
The root with its above three forms
have been used in the Holy Qur' an
about 5 times.
88
Thawa <jji'
Jabba
Thawa ^y
To abide in a place, halt, settle
in a place, detain anyone (in a
place), lodge. Mathwa ^j^:
Dwelling; Abode; Lodging;
Resort; Resting place; Stay.
Thaw in (for Thawiyun):
Dweller.
Thawiyan hji (act. pic. m. sing.
ace): Dweller. Mathwan ^[f-»
(n. for place): Abode. (L; T; R;
LL)
The root with its above two forms
has been used in the Holy Qur'an
about 14 times.
Thayyab
To have no connection, as a
husband and wife (no first
form). Thayyib^Ji: Separated
wives from their husbands
through divorce or death; Non-
virgins.
Thayyibat c*J (n. plu.): Non-
virgins; Divorced; Separated
women (66:5). (L; T; R; LL)
Jim
£ J
Jim r is the fifth letter of the
Arabic alphabet, equivalent to
English letter J. According to
Hisab al-Jummal (mode of
reckoning numbers by the let-
ters of the alphabet) the value
of Jim is 3. It is of the family of
Majhurah tjy^ and of the
letters termed Qalqalah iilil.
Ja'ra jl>
To low, beseech, supplicate
with groaning, cry (for redress
and help and succour).
LaTaj'aru ^^^(prt.neg.m.
plu. ) : Cry not for succour (23 : 65 ).
Yaj'aruna jjj\j-u(imp. 3rd. p.m.
plu.): They cry for succour
(23:64). Taj'aruna jjji^ (imp.
2nd. p.m. plu.): You cry for
succour (16:53). (L; T; LL)
Jabba
To cut of a thing.
JubbiL^ (n.): Well; Cistern; Dry
well; Pit; Desert well simply cut
through the earth and not cased
with stone or bricks (12:10,15).
(L;T;R;LL)
89
Jibt
Jibril Jj^>
Jibt
Nonsense thing devoid of
good. Something which is
worthless in itself; Enchant-
ment; Idol; False deity; All
manner of superstitious divi-
nation and soothsaying; Fan-
ciful surmises; Evil objects;
Devils
Jibt c~> (4:51). ( L; T; Bukhari;
65:4,10; Razi, R; Qamus;
B aidzawi; Jarir ; Zamkhshari; Abu
David; LL)
Jabara ^I>
To set (a broken bone), restore
any ones business, behave in-
solently and proudly, show
pride and haughtiness. Jabbar
jll>: Powerful; Proud; Piti-
less; Tyrant, Haughty; Arro-
gant; Reformer by means of
force; Who overawe; Com-
pensator of losses. Its plu. is
Jabbdrin^jC^. JabrutCjjj^:
Might; Power; Greatness.
Jabbar jC> {hits, sing.): Strong;
Powerful; Tyrant; Rebellious; Gi-
ant setter. Al- Jabbar j lli- I Com-
pensator of Losses. One of the
attribute of Allah (59:23 ).Jabbarin
{yjCc-/. Pitiless; Tyrant; Powerful.
(L;T ; R;LL)
The root with its above three forms
has been used in the Holy Qur'an
about 10 times.
Jibril Jj^>
It is a compound word made
up of Jabr and il, and means a
brave person of God or a ser-
vant of Allah. Jabr in Hebrew
is Gebar which means a ser-
vant and il means Allah, Mighty,
Powerful. According to Ibn
' Abbas the other name of Jibril
is Abd Allah (the servant of
Allah (Jarir). The word ail or
il occurs in many combina-
tions, as Ismd 'il, which means
God has heard. In Arabic the
word Jabar means mending a
broken thing, giving a poor
man so liberally as to make him
well off and a brave person.
The word ail or il is either
derived from the Arabic word
Allah or from the root dla the
act. part from which is ail
meaning controller or ruler.
Thus the angel Gabriel is so
called because he is the servant
of Allah, he is the strong and
brave servant of Allah, he looks
after the repairing or reforma-
tion of the universe, he be-
stows Allah's bounties on the
universe and is the liberal giver.
Gabriel being the chief among
the angels (Manthur) and was
therefore selected by Allah to
be the bearer of the Qur'anic
revelation. Another name of
Gabriel is Ruh al-Qudus rjj
j-JiJ! (Spirit of the Holiness).
The Holy Qur'an says: The
Spirit of Holiness has brought
90
Jibril Jj^>
Jabala JI>
this Qur'an down from your
Lord to suit the requirement of
truth and wisdom (16:102).
The Spirit of the Holiness or
Gabriel descends not only on
Prophets but also on true be-
lievers (58:22). The Holy
Prophet gj said to the poet
Hassan "O Hassan! Reply to
the disbelievers on behalf of
the Prophet of Allah and Al-
lah will help you Hassan with
Ruh al-Qudus j^JilJIrjj"
(Bukhari). Hassan also de-
clares in a couplet that Ruh
al-Qudus was with the Mus-
lims. Says He:
And Gabriel, the Messenger of
God is among us and the Spirit
of Holiness has no match.
(Muslim).
God, out of His infinite wis-
dom, has appointed different
angels to execute His will and
manifest His attributes in the
universe. The angels to whom
the duty of bringing about pu-
rification in the universe and of
reflecting Allah' s attributes of
holiness has been assigned is
called Ruh al Qudus ^ JJiJ I rjj.
This expression is also met
with in The Old Testament (Ps .
51:11). Another name of
Gabriel in Ruh al-Amin rjj
utloVI The Spirit faithful to the
trust). We read in the Holy
Qur'an, "The Spirit faithful to
the trust (Gabriel) has de-
scended with this Qur'an
(26: 193). Here the angel who
brought the Qur'anic revela-
tion has been called Ruh al-
Amin jy^l rjj. The epithet
Ruh al-Qudus j->JJL)l rjj
(Spirit of the Holiness) is used
to point to the eternal and com-
plete freedom from every er-
ror or blemish in the Holy
Qur'an and the use of Riihal-
Amin ju'i I r jj implies that
it shall continue to enjoy Di-
vine protection against all at-
tempts to tamper with its text.
This epithet has been used
exclusively with regard to the
revelation of the Qur'an be-
cause the promise of ever-
lasting Divine protection was
held out to no other Divine
Scripture and their texts in
course of time came to be
interfered and tampered with.
Jibril Jj^*>: Gabriel; Ruh al-
Qudus j-JiJI rjj - Spirit of the
Holiness ; Ruh al-Amin oy>*^ I rjj
- Spirit faithful to the trust
(2:97,98; 66:4). ( L; T; R; LL)
Jabala 3*>
Jl>u <J^*j '^>
To form, create, mix (clay
with water). Jabillun /
Jibillatun: Crowd; Multitude;
Number of people; Genera-
tion.
91
Jabaha L>
Jatha li>
Jabal J-> (n.) Mountain. Jibdl
i}L>(n.plu.): Mountains; Chiefs;
Big or proud persons; Lords;
Mighty persons. Jibillan *}L>
(n.): Number of people. Jibillatun
aL> («.): Generations. ( L; T; R;
LL)
The root of its above four forms
has been used in the Holy Qur'an
about 35 times.
Jabaha a->
To strike on the forehead.
Jabhatun: Forehead.
Jabin ou> (n.): Forehead; Side
of the forehead; Temple
(37: 103). Jibahuhum ,ut> L> (n.
plu.): Their foreheads (9:35).
(L; T; R; LL).
JabaL>
L»
To collect, gather together;
bring, draw (for Jaba'a).
Ijtaba Ll>l: To choose, find
out, select.
Yujba J_j~*j (pip. 3rd. m. sing.):
He is drawn, brought. Ijtaba
^^J^l (prf. 3 p.m. sing. VIII)
He selected, has chosen
Ijtabaita c~J>l {prf. 2nd. p.m
sing. VIII): Thou selected
chose. Ijtabaina \^z>\ (prf.
1st. p. plu. VIII): We selected
chose. Yajtabi Lf ~>u (imp
3rd. p. m. sing. VIII): He
chooses. (L; T; R; LL)
The root with its above five forms
has been used in the Holy Qur'an
about 1 1 times.
Jaththa
To cut off, uproot, pull out.
Ujtu ththa t cJs^ I (pp. 3rd. p. f.
sing.): Was uprooted, torn up
(from its root), pulled out (14.26).
(L; T; R; LL)
Jathama *1>
To lie with the breast on the
ground motionless.
Jathimin uyjL> (act. pic. m.
plu. ace): Lying prostrate on the
ground motionless. (7:78,91;
11:67,94; 29:37). (L;T;R;LL)
Jatha Li>
To kneel, squat upon the toes,
sit knee to knee with anyone.
Jdthiyatun &*jI> (f. of J a thin
<j>\>part. act.): Kneeling. Its
plu. is Jithiyyun ( _ S JL> (for
Juthawiyun)
Jithiyyan LJt> (v.n.): Crouching on
knees;Fallen on knees. (19:68,72).
Jdthiyatun ]LjL> (f. sing. act. pic.)
(45:28).(L;T;R;LL)
92
Jahada ok>
Jadara \ ji>
Jahada ak>
To deny (a right); refuse, reject,
deny deliberately.
Jahadu ljJb*> (/?r/ 3rd. p.m.
plu.): They denied. Yajhadu
-b**sj (/rap. 3rd. m. sing.): He
denies. Yajhadunajj^*j>u (imp.
3rd. p. m. plu.): They deny. (L;
T; R; LL)
The root with its above three forms
has been used in the Holy Qur'an
about 1 2 times.
Jahama *k>
To light and stir up (the fire),
open (the eyes). Jahun **»>>:
Gehenna; Ardent fire; Flaming
fire; Blazing fire; Intense fire;
Fiercely burning fire; Intensely
hot (place); Place of punish-
ment which is dark and water-
less and which makes the faces
of its inmates ugly and con-
tracted. One of the names of
Hell.
Jahim *m> («.): Gehenna. (L; T;
R; LL) "
The word has been used in the
Holy Qur'an about 26 times.
JadathOJi>
Grave; Sepulcher; Tomb. Its
plu. is Ajdath.
Ajddth dili»l (n. plu.): (36:51;
54:7; 70:43).' (L; T; R; LL)
Jadda j>
To be of great wealth or dig-
nity, be respectable, be new,
restore, renew, repeat. Jaddun
j> : Majesty; Glory; Great-
ness. Judad jJi> plu. of
Juddatun~t^>: Stratas; Tracks;
Ways; Streaks. Its sing, is
Juddatun ».*>. Jadid JbJ>:
New; Unexpected; Newly
made; Recent.
Jaddun jl> (v.n.): Greatness;
Majesty. Jadidun Juo> {act.
2nd. pic. m. sing.): New; Re-
cent. Judadun jJl> {n. plu.):
Stratas; Streaks. (L; f; R; LL)
The root with its above three forms
has been used in the Holy Qur'an
about 10 times.
Jadara j i>
To conceal one's self behind a
wall, inclose a thing in walls,
fence in. Jiddr jl»i> plu. Judur
jji> : Wall; Enclosure; Fence.
Jadura jJi>: To become fit,
suited for, able. Ajdar ji»l:
Most fitting, worthy, Easier,
prone, liable, suited, disposed,
fitted, apt, worthy, (compara-
tive and superlative form).
Jiddr j\^> («.): Wall (18:82,77).
Judur jj£(/i.p/w.):Walls(59:14).
Ajdaru Jj>\ (elative): Mostcon-
93
Jadala Ji>
Jadha'a pi>
cealed one; Most stubborn; More
proper; Most fittest (9:97). (L; T;
R;LL)
The root with its above three forms
has been used in the Holy Qur'an
about 4 times.
Jadala J a>
To twist firmly, become strong,
be quarrelsome, contentious.
Jadala Jil>: To dispute, con-
tend with, wrangle, quarrel,
plead, argue, discuss, dispute
together. Jidal Jl J»: Quarrel-
ing; Wrangling; Altercation;
Contending in an altercation;
Disputing; Litigating.
Jddalu IjJjL> iprf. 2nd. p.m.
plu. Ill): They disputed. J Malta
cJjL> (prf. 2nd. p.m. sing. Ill):
Thou disputed. Jadaltum -s}$[>
(prf. 2nd. p. m. plu. Ill): You
disputed. Yujadilu JjL>u {imp.
3rd. p.m. sing. Ill): He disputes.
Yujadilu l_^tal»u {imp. 3rd. p. m.
plu. III. ace. final Nun dropped):
They dispute. Tujadilu JjL^
{imp. 2nd. p.m. sing. Ill): Thou
dispute. Tujadiluna jji j L^ {imp.
2nd. p. m. plu. Ill): You dispute.
Jddil JjL> (prt. m. sing. Ill):
Contend; Argue. La Tujadilu
Ijlii^u V {prt. neg. m. plu. Ill):
Do not argue. Jadalun J J> (v.
n. Ill): Disputation. Jiddlun^j*
(v. n. Ill): Dispute. (L; T; R; LL)
The root with its above eleven
forms has been used in the Holy
Qur'an about 29 times.
Jadhdha "1>
To cut, break to pieces, extir-
pate, snatch; cut off at the
root. Majdhudh hjl£: To be
interrupted, cut off, break.
Ghaira majdhudh ijjjtj^i.
Uninterrupted; Never be cut
off; Unceasing; Without break.
Judhadh ili> n. In fragments;
In pieces.
Judhddhan I jQ> («.): Broken in
pieces (21:58). Majdhudh ij-i^
{prt. pic. m. sing.): Cut off
(11:108). (L;T;R;LL)
Jadha'a pji>
To cut off (an animal's) food.
Jadh 'uni-l>: Young; Novice.
Jidhun i- Jt>: Palm-tree stock;
Trunk or a branch of a tree,
Young; Novice; Offspring.
Tujadh 'i i- h Id: When a person
pretends to be a youth. s-JL>
j-o^li^jj j"Mi : Suchaoneisa
novice or a recent beginner or
commenced young. Jadh 'atun
Is. i>: Young.
Jidh'un f Jl> {n.): Branch of a
tree (19:23; 25). Judhu' £ji>
{n. plu.): Trunks of a tree
(20:71). (L;T;R;LL)
94
Jadha i>
Jaraza j^>
Jadha G>
To stand erect, firm. Jadhwatun
3ji>: Burning coal; Fire-brand;
Burning brand; Burning fire-
brand. Its plu. are Jidhan li>,
Judhan li> and //<iM 'aw * I i>.
Jadhwatun »ji> («.v.): (28:29).
(L; T; R; LL)
Jaraha rj>
To wound, profit, offend any-
one, injure, commit, gain, ac-
quire for one's-self. Juruh
rjj> plu. of Jurhun rj>:
wound, cut. Jawarih rj\j>
plu. of J drihah l>j[>: Beast
and bird of prey; Beast of
chase; Hunting animals.
Ijtaraha rj&V. To endeavor,
acquire, procure, obtain athing,
perpetrate (a crime), seek to
do, work, indulge in, do, com-
mit, earn, seek after, acquire,
wrought. Jawarih rj\j>: Pro-
ductive members (as the hand,
foot).
Jarahtum *^>^> (prf. 2nd. p. m.
plu.): You have done; earned
(6:60). Ijtarahu \j>J^>\ (prf.
3rd. p. m. plu. VIII): They com-
mitted (45:21). Juruh rjj> in.
plu.): Wounds (5:45). Jawarih
rj\j>(n.plu.): Beasts and birds of
prey (5:4). (L; T; R; LL)
Jarada ij>
To strike and tear off (a branch
of its leave, a tree of its bark, a
skin of its hair), induce anyone
to give a thing against his
will, make a land bare, un-
sheathe (a sword), peal, bark
athing. Jardd i 1^ (comm.
gend. noun of species): Lo-
custs.
Jarddun : \j> (n.): Locust (7:133;
54:7). (L;T;R;LL)
Jarra "j>
To draw, drag, pull.
Yajurru jsyj (imp. 3rd. p. m.
sing.): He draws, pulls (7:150).
(L; T; R; LL)
Jaraza j^>
To cut off, goad anyone.
Ajraza jj>\: To be barren
(land, female), become lean
(she-camel): Juriizjjj>: Bar-
ren (land); Dry (ground);
Bare of heritage.
Juruzan \}j> (n.): Barren; Land
incapableofproduction(18:8). (L;
T; R; LL)
95
Jara'a
t*
Jara ^j>
Jara'a VJ>
To sip, drink little by little,
gulp.
Yatajarra'u 9^yk (i m P- 3rd. p.
m. sing. V): He will try to sip
(14:17). (L;T;R;LL)
Jarafa 'd>J>
To take the greatest part of,
sweep away. Jurufin <3j>
Hallowed water- worn (bank);
Undermined sand-cliff; Tot-
tering water- worn (bank):
Bank of a valley hollowed out
by torrents so that it remains
unsound or weak with its up-
per part overhanging; Abrupt
water-worn bankorridge; Side
of the bank of a river that has
been eaten by the water so that
parts of it continually fall down.
Jurufin Oj»(n.): Hollowed bank
(9:109)/(L;T;R;LL)
Jarama '*j>
r-M ■ ^
To cut, loop off, acquire a
thing, commit a crime, drive
one into crime . Ijrdm . I j> I and
Jurm ,j>: Crime; Sin; Fault.
Mujrim ,j£: Sinner; Guilty;
Culprit; Who cuts off his ties
(with Allah). Ldjarama: ,j>i
Certainly; Indeed; Undoubt-
edly (an adverbal expression).
There is no avoiding, cutting;
It is absolutely necessary. It
also sometimes gives the sense
of 'nay'.
Ajramu \y>j>\ (prf. 3rd. m. plu.
IV): They committed sin, cut their
ties (with Allah). Ajramna 1^>I
(prf. 1st. p. plu. IV): We commit-
ted sin. Tujrimuna oyjy (imp.
2nd. p. m. plu. IV): You commit
a sin. Ijrdmun Jj>\ (v.n.):
Commitment of a sin. Penalty of
the crime. Mujrimun *j£ (act.
pic. m. sing. IV): Sinner.
Mujrimuna/Mujrimina oy>j£ I
uy>j^ (ace./ act. pic. m. plu.)
Sinners. La Yajrimanna "^jxJi
(imp. 3rd. p. m. sing. neg. emp.):
Should not incite, drag. La
Jarama *j> H Undoubtedly. (L;
T;LL)
The root with its above forms has
been used in the Holy Qur'an
about 65 times.
Jara s ^j>
To flow, run, happen, hasten,
be current. Jdriyatun AjjI>: (f.
of ajdrin): Flowing; Running;
Continuous. Jdriydt CjLjI>
plu. of jdriyatun SjjI>: Arks;
Vessels; Ships;To speed along;
To flow. Majri or Majrd \£j£:
Course; Run; Sailing; Mov-
ing. Jawdr j\j>: Towering
96
Jaza'a Vy>
Jazaya ^j>
ships; Those run their course,
continue their forward course,
rush ahead.
Jaraina '&.j> (prf. 3rd. p. f.
pin.): They/, sail. Yajri \£j*-t.
(imp. 3rd. p. m. sing.): Pursues
its course. Tajrt ^j£ (imp. 3rd.
p. f. sing.): She runs; flows.
Tajriyani jL^ (imp. 3rd. p. f.
dual): The twain run, flow.
Majra ^j£ (v.n.): Course. The
word Majra ^j£ reads Majrey
due to imdlah. Imdlah is a way of
pronunciation of alif&s weak yd.
e.g. Taurdt as Taureyt).
Jariyatun <Ljl> (act. pic. f. sing.):
Running. Jariyatun »LjL> (act.
pic. f. phi.): Running ones; Float-
ing Ark. Jawar j\j> (n. plu.):
Ships; Moving swiftly like ships.
(L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 64 times.
Jaza'a
c i>
To take a part of anything,
divide into lots, /wz'^plu.
Ajzd • lj>l: Each; Some;
Part; Particle; Lot; Portion;
Division of a thing (signify
each member of it); Indi-
viduality. If a thing consists
of and comprises a group,
the word Juz' *j> (- part or
division) would signify each
member of it.
Juz'an £;>: (15:44; 2:260, 43:15).
(L; T; R; LL)
Jazi'a
&
To grow impatient, show grief
at, grow anxious. Jazuan
lijj>: To loose heart and be-
come fretful; Violent outburst
of impatience; Grief; Full of
lamentation; Full of self-pity.
Jazi'na li*}> (prf. 1st. plu.):
We show impatience; raged
(14:21). Jazu'an tcjj> (m. sing,
ints.): Losing heart and becoming
fretful; Bewailing (70:20). (L;T;
R;LL)
Jazaya ^j>
Jj 3 *.
'J>
To reward, requit, serve as a
substitute, pay (a debt), sat-
isfy any one, recompense, give
an equivalent. Jdzin jL> for
Jaziyun ,_£>: One who makes
satisfaction for another, avail-
ing for another. Jazdun «lj>:
Compensation; Recompense;
Satisfaction; Equivalent; Ret-
ribution; Reward. Jizyah Lj>
Commutation tax; Exemption
tax (in lieu of military service
and Zakdt and in compensa-
tion for the Covenant of Protec-
tion); Rendering something as
a satisfaction or as a com-
pensation in lieu of something
97
Jasida
Ja'ala J*>
else. Thetaxthatistakenfromthe
free non-Muslim subjects of the
Muslim Government or accord-
ing to Bahr al-Muhit: It is a
compensation for the protection
which is guaranteed them, the
non-Muslim subjects being free
from military service and Zakat.
But if they pay the Zakat and
military service, they are ex-
empted from this tax. (Ibn Athir;
Misbah, Qamus, Mughrib, Abu
Hayyan).
Jam ^y> (prf. 3rd. p. m. sing.): He
recompensed. Jazaytu Coj> (prf.
1st. p. sing.): I rewarded. Jazaynd
ijy> (prf. 1st. p. plu): We re-
warded. Yajzi \jjiKj(imp. 3rd. p. m.
sing.): He rewards. Taju ^y£
(imp. 2nd. p. m. sing.): Thou re-
ward. Najzji^y£ (imp. 1st. p. plu):
Wereward. NaJTxyanna^jf (imp.
1st. p. emp. plu): We surely will
givereward. Yujzauna^yjr^ (pip.
3rd. p. m. plu): They will be
rewarded. Tujzawna jjy? (pip-
2nd. p. m. plu): You shall be given
reward. Tujza ^y£ (pip. 2nd. p. m.
sing): Thou shall be given reward.
Nujazi tj}^- (imp. 1st. p. plu. Ill):
We recompense. Jazd'un <-\y>
(v.n): Compensation. Ja7wy\>(act.
pic. m. sing): Given of a reward.
Jizyatun *jj> (n): Compensation.
(L; T; R; LL; Bahr)
The root with its above forms has
been used in the Holy Qur'an
about 118 times.
Jasida Ju->
J &u : I J ■>
To stick, coagulate to the body.
Jasad ju-> (n): Frame; Body;
Red; Intensely yellow; Effigy
(7:148;20:88;21:8;38:34). (L;T;
R;LL)
Jassa ^>
To handle, scrutinize (hidden
things), spy with the secrets
of one another. Tajassus L ^-l^
To inquire curiously into.
La Tajassasu j— , L*£ *i (prt.
neg. m. plu. V): Do not spy
(49:12). (L;T;R;LL)
Jasuma 1— >
To be stout, bulky. Jism »— >:
Bulk; Body; Bodily strength;
Physique; Bodily prowess. Its
plu. is Ajsdm »L* >l.
Jism ^ (n): (2:247; 63:4). (L;
T; R; LL)
Ja'ala J*>
To place, put, impose, make,
create, appoint, constitute, or-
dain, attribute, establish, count,
hold, regard, esteem, render,
establish change, substitute,
98
Jafa'a U>
Jalaba LS>
use a thing instead of, impose,
begin. Jd'ilun JtL>: He who
places, etc.
Ja'ala JJ«> (prf. 3rd. p. m. sing.):
He placed, made. Ja 'alnd Ui*>
(prf. 1st. p. plu.): We made.
Ja'altum *Ji*> (prf. 2nd. p. m.
plu.): You counted. Yaj'aluna
jjJbt>sj (prf. 3rd. p. plu.): They
set up. Jdi'lun J^L> (act. pic. ra-
sing.): Going to appoint. Ja 'ilul
Ja Hluna jjis. l> / \°^s. L> (act. pic.
m. plu.): Those who adopt. Ja 'aid
%*> (prf. 3rd. p. m. dual.): They
both ascribed. Ja 'altu cl*> (prf.
1st. p. sing.): I placed. Ja'alu
I^Jm> (prf. 3rd. p. plu.): They
placed. Aj'alu J*>l (imp. 1st. p.
sing.): I will raise. I will made.
Taj'alu Jji^ (imp. 2nd. p. sing.):
You will create. La Taj'alu
l^i*^*^ Do not set up. Taj'aluna
j^i*^ (imp. 3rd. p. m. plu.) You
set up. Naj'alu Jjt*J (imp. 1st. p.
plu,): We invoke. Yaj'ala 3-**j
(prf. 2nd. p. m. sing.)-. He made.
Ij'aljj>>\ (put. prayer 2nd. p. sing.):
Thou make. Ij'alu [>!*>l (prt.
2nd. p. plu.): You make. Ju'ila
Jj«> (pp. 2nd. p. m. plu.): Was
made. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 346 times.
Jafa'a ll>
To cast scum, foam, dross
(upon the bank of a river);
throw, upset anything, remove
the scum, sweep off the rub-
bish (brought down by a tor-
rent), scatter froth. Jufdan
*U>: Dross; Froth; Foam;
Scum; Refuse; Worthless;
Useless.
Jufd'an A*>(n.): Rubbish(13: 17).
(L; T; R; LL)
Jafana^I>
To serve upon camel' s flesh in
a large deep dish. Jifdn jU>
plu. ofJafnah ii>: Large deep
dish, basin, bowls, porringer.
Jifdn jli> (n. plu.): Basins
(34:13). (L;T;R;LL)
Jafa li>
To treat harshly, be coarse,
restless, slide from (the back
horse-saddle), withdraw.
Tajdfd ^L^: To draw away,
forsake, keep away, restlessly
rise, remove from. Its root is
Tatajafd |yl^J' (imp. 3rd. p. f.
sing. VII): f. Leave of (32:16).
(L; T; R; LL)
Jalaba U>
To assemble, bring (anything)
from one place to another.
Ajlib^A>\: Bear upon; Make
99
Jalada jI>
Jalla ^>
assault; Collect, Urge. d^jj
liULij .^Jif. i-Ji>l: Rally y° ur
horsemenagainstthem and your
footmen) is a metaphor signify-
ing, "withall yourmight." Those
going quickly are likened to
horsemen and those who walk
slowly are likened to infantry.
According to al-Shaikh Muin
al-Din ibn Safi al-Din, author of
J ami' al-Biydn fi Tafsir al-
Qur 'an, it means fast rider and
slow walker (in disobedience).
Jalabib \ r ~J)k>: PI. of Jilbab
oLL>: Loose outer covering;
Over-garment; Woman's
gown; Smock; Large outer
covering worn by women;
Outer cloak; Women's outer
wrapping garment.
Ajlib v_Jl>I {prt. m. sing. IV):
Collect; Rally; Summon (17:63).
Jalabib y*^*' (n. plu.): Over-
garments (33:59). (L;T;R;LL)
Jalada jI>
To wound the skin, strike on
the body in such a way as not
to reach below the skin. Julud
ijJU plu. of Jild -d> Skins;
Hides; Leathers. Jaldah sJii>:
Flogging; Blow not reaching
below the skin.
Ijlidu ljjJi>l (prt. m. plu. IV):
You strike on the body. Jaldatan
iA> (n.): Blow on the skinbutnot
reaching below it. Juludan bjl>
(n. plu.): Skins. (L; T; R; LL) '
The root with the above three
forms has been used in the Holy
Qur'an about 13 times.
Jalasa j-i>
To sit down, sit (assembly), sit
in company with; In this re-
spect it differs from Qa'ada.
Julus j-<_>A>: Company of per-
sons sitting together; Society;
Company. Jalis t ^i>: Com-
panion; Friend. Majalis ^L^:
plu. of Majlis ,jJ^: Places of
sitting; Assembly; Company;
Council. According to Razi it
denotes the totality of people' s
social life.
Majalis j-JL^ in. plu.): Assem-
blies; Collective life of human
beings (58:11). (L; T; R; Razi;
LL)
Jalla 3>
To be glorious, high, great,
imposing, illustrious, exalted
(in attributes, as Kabir j~$ is
great in its self and Azim ,.h&
is great both in self and at-
tributes). Jalla 'an jx J>: To
be free from defect.
Tajalliyatun XA&; Yojalli \J^j_ :
To make clear, bring to light.
Jalal Ji>(v.n.): Majesty; Glory
100
Jala %■
Jama' a
£•»
(55:27, 78). Jalla J> (prf. 3rd.
p. m. sing. II): Made clear; Glo-
rified (91:3). Yujalli ij&u < (imp.
3rd. p. m. sing.): Glorifies; Mani-
fests (7:187). Tajalla JJ- (prf.
3rd. p. m. sing. V): Unveiled
(glory). Become bright, clear,
manifest; Appeared in glory
(7:143; 92:2). (L;T;R;LL)
Jala %
To migrate, exile, depart.
Jala' ^k> (v.n.): Exile; Banish-
ment; Migration. Jald'an ^k>
(v.n.):Exile;Depart(59:3). (L;T;
R;LL)
Jamaha
7La>
T-**->.
I l»li?" ! UlA> ( l>
•£A>
To rush headlong, be refrac-
tory, race headlong, run away
in all haste, turn straightway
with an obstinate rush, rush in
uncontrollable haste, have
one's own way, be restive,
impatient, stubborn, go at ran-
dom without consideration or
aim and not obeying a guide to
the right course as not to be
turned by any thing.
Yajmahflna jj^^j-u (imp. 3rd.
p. m. plu.): They ran away in all
haste,rushingheadlong(9:57). (L;
T; R; LL)
Jamada Ju>/ Jamoda Ju>
To be firmly fixed.
Jamidatun » .to L> (act. pic.f. sing) :
Thatwhichis firmly fixed (27:88).
(L; T; R, LL)
Jama'a *1>
To collect, gather together,
assemble, unite, have connec-
tion with, resolve, connect,
comprise, store.
Jama'a **> (prf. 3rd. p. m.
sing.): He gathered. Jama'u
\j*?. (prf. 3rd. p. m. plu.): They
gathered. Jama'nd L*£ (prf.
1st. p. plu.): We gathered.
Yajma'u ***o (imp. 3rd. p. m.
sing.): He gathers. Yajma 'anna
jjujwj (imp. 3rd. p. m. sing,
epl): He shall gather together.
Yajma'un jjjujwj (imp. 3rd. p.
m. plu.): They gather together.
Najma 'u iu^ (imp. 3rd. p. m.
plu.): We will gather together,
assemble. Tajma'u Ijju^ (imp.
2nd. p. m. plu. final Nun dropped) :
You gather. Jumi'a *£ (pp.
3rd. p. m. sing.): Was brought
together. Ajma'u IjjuM (prf.
3rd. p. m. plu. IV): They agreed.
Ajmi'u Ijjt^l (prt. m. plu. IV):
You devise, consolidate.
Ijtama'at CuuJ>l (prf. 3rd. p. f.
sing. VIII): She got together.
Ijtam'u ljjt«J>l (prf. 3rd. p. f.
101
Jamala Jl>
Janaba
plu. VIII): They got together.
Jam'un *£ (v.n.): Multitude;
Gathering. Jam'an jl*£ (v.n.
dual.): Two gathered groups;
Two armies or hosts. Jami'u
«-oL> (act. pic. m. sing.): Who
assembles. Majma'un **£ (n.
for place and time) : Place of meet-
ing; Junction./M/MM 'atun £*£ (n.):
Friday. Youm al-Jdm'i «_o LsL I
»jj: Day of assembly. Majmu 'un
f-j^ (pact. pic. m. sing.): As-
sembled one. Majmu'una
jj£.jas£ (prt. pic. m. plu.): As-
sembled ones. (L; T; R, LL)
The root with its above twenty-
one forms has been used in the
Holy Qur'an about 129 times.
Jamala 3-»>
To collect, gather (things).
Jamul 'a JJr and Jami la J^: To
be elegant, beautiful, pleasing,
kind, handsome. Jamal plu.
Jimalatun II L?: Full grown
camel, hecamel; Camel; Cable;
Ship; Palm tree; Large sea fish
or whale; Twisted rope. Jamal
JL?: Provision of graceful
beauty and a matter of pride
and honour; Grace; Elegance;
Credit. Jamil Jj^: Beautiful;
Becoming; Decorous;
Honourable; Gracious.
Jumlatun «d£: Aggregate;
Something complete; All at
once; In one piece; As one
statement; One complete and
perfect whole. Hisab al-
Jummal J*JSU oL>: Use of
the alphabetical letters
accorrding to their numerical
value.
Jamalun J.£ («.): Camel.
Jimalatun Si£ (n. plu.): Camels.
Jimalatun iJl£ (n. plu.): Cam-
els. Jumlatun 2Ju> (#.): All;
Complete one. Jamalun Jl£
(n.): Beauty. Jamilun J-j^ (act.
2 pic. m. sing.): Beautiful. (L; T;
R,LL)
The root with its above six forms
has been used in the Holy Qur'an
about 1 1 times.
Jammall>
To abound, be filled up well,
heap (a measure), let collect,
fill to excess.
Jammun/Jamman It. (ace./ n.):
Very much; In exceeding man-
ner; Bondless (89:20). (L; T; R;
LL)
Janaba Li>
To turn or put aside, cause to
turn from or avoid, send any
one away, discard, lead by
side, shun, keep away, re-
strain. Janb *_^> plu. Junub
^~>j^>: Side; Side of a person
body; Region; Flank; Junubun
102
Janaba
Janaha 76.
k*>
y^>: Stranger; Coming from afar;
One who is under an obligation
to have a bath. It is derived from
the verb Janaba and means he
made a thing remote and signi-
fies one's remoteness from
Prayer because of immersion
in sexual passion. It should not
be translated as Najs L y^' pol-
luted or impure or filthy or de-
filed. It is purely a technical
term and means one who is in a
state requiring total ablution or
bathing. When once such per-
son (Abu Hurairah) described
himself in the presence of the
Holy Prophet gj as Najs while
he was in a state of Jandbat
c*j li>, the Holy Prophet gj cor-
rected him saying that a belie ver
is never Najs or defiled (B ukhari,
5:23). The necessity to per-
form a bath arises in case of
emission of seminal fluid due
to sexual intercourse or pol-
luted nocturne.
Ijnub y*i> I (prt. prayer, m. sing. ) :
Keep aside; Keep away; Save.
Yujtannibu y*^*j {imp. 3rd. p.m.
sing. II): Keeps away; Saves.
Yutajannabu ^>y-i (pip. 3rd.
p. m. sing. II): Shall be kept
away. Yatajannabu yi^j {imp.
3rd. p. m. sing. V): Keeps him-
self away; Avoids. Ijtanabu
lj^>l (prf. 3rd. p. m. plu. VIII):
They avoided. Yajtanibuna
j_^JJi*j {imp. 3rd. p. m. plu.
VIII): They avoid. Tajtanibu/
Tajtanibuna 1^^ /j^-^Cacc./
imp. 2nd. p. m. plu.): (if) You
avoid. Ijtanibu I^JJL>I
(prt. m. plu. VIII): Avoid.
Janabun <~*±> (n.): In respect of;
About; Of; Side. Junub t~>ji> (n.
plu.): Sides. Junubun yU> (n.):
Distant; One who is under an
obligation to perform a total ablu-
tion or bathing. Janibun v_-jL>
{act. pic. m. sing.): Side. (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 33 times.
Janaha «i>
7CJHJ f7t*£U ifC&U
: L> bb
To incline, be at hand (night),
bend, lean forward, stoop.
Janah rL> (com. gend.) plu.
Ajnihatunk^c>\: Wing; Power;
Arm; Hand; Arm-pit; Wing of
an army; Side; Assistant; Shel-
ter; Protection. Wakhfidz
JandhakaA>L> M>\j : To be
kind, behave with humility.
Literally it means lower your
wing. It is an idiomatic meta-
phor for love, tenderness and
humility, evocative of a bird
that lovingly spreads its wings
over its offspring in the nest.
Junah r^>: Crime; Blame;
Wrong.
Janahu \°jsc^ (prf. 3rd. p. m.
plu.): They inclined, bend. Ijnah
*6>\ (prt. m. sing.): Incline.
103
Jannada Ju>
Janna *^>
Jandhun r^> (n.): Wing.
Jandhayn jj»li> (n.dual.): Two
wings. Both wings. Ajnihatun
i»c>\ (n.plu.): Wings. Jundhun
j-W (n.): Sin; Blame. (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 34 times.
Jannada j!>
To levy troops. Jundunx^-:
Army; Troops; Forces; Host;
Soldiers; Companion; Military
force, legion, body of soldiers,
collected body of men pre-
pared for war, auxiliaries.
Junudun $j^> (n. plu.): Jundun
X> (n.): Army. (L; T; R; LL)
The root with its above two forms
has been used in the Holy Qur'an
about 29 times.
Janafa Li>
To decline, deviate (from the
truth), go astray from (the
right way), act wrongfully (in
a will), commit a mistake or
partiality, show undue favour.
Janafan Lti> («.): Swerving from
therightpafh(2: 1 82). Mutajdnifun
i_«jL>c^o (ap-der. m. sing. VI):
Willingly inclining to sin or evil
(5:3). (L;T;R;LL)
Janna *>>
To be dark, cover, wrap, con-
ceal, be mad; dark; covered
(with plants), be mad (with joy
or anger), be hidden to, be
excited. It is used in transitive
and intransitive sense. Junnatun
Si>: Covering; Shield; Protec-
tive. Janin jM> plu. Ajinntun
<u>l: Embryo; Fetus; Anything
hidden. Janun jj**:'- Mad-
ness; Insanity; Diabolical fury;
Passion. Majmm jj^sZ: Mad;
Possessed; Luxuriant (plant).
Jannatun Xx>: Garden; Para-
dise. Jinn £> : Genius; Any
hidden thing; Intense or con-
fusing darkness; Evil spirits
which inspire evil thought;
Germ; Insect; Imaginary be-
ings whom the infidels wor-
shipped; Peoples of different
far flung countries living de-
tached from other civilized
peoples; People who inhabited
the earth in prehistoric times,
subjected to no laws or rules of
conduct, before the birth of
Adam who laid the foundation
of the civilization and Shaii'at;
Jews of Nasibin; Stalwarts
whom Solomon had taken
into custody and having sub-
jected them and made them
work as constructors of huge
buildings and who were ex-
perts divers. Ibn Manzur in his
Dictionary Lisdn al- 'Arab has
104
Jana ^i>
JahadaJ^>
quoted a verse of an ancient
poet in which he calls his be-
loved by the word of Jinni.
Zuhair ibn Abi Surma has used
the word Jinn for people who
are peerless, having no match
or equal. Tabrizi writes in his
book Shark al-Hamasah that
Jinn is a being who is highly
potent, shrewd and possessed
of great powers and abilities;
Whatever hides or conceals or
covers; Whateverremains hid-
den or becomes in visible; Such
thing or beings that remain
aloof from the people as if
remaining concealed from eyes
of the common folk, as Kings
and other potentates generally
do. It is in this sense that the
word is used by Zuhair. The
primary meaning of the word
Ma'shar in the verses 6:128,
130; 55:33 also reinforce this
interpretation. Ash 'arahu
means he lived in close com-
munion with him and was on
intimate terms. Thus by call-
ing Jinn and Nas (human be-
ings) as a single community
clears that here Jinn and hu-
man beings are not two differ-
ent kinds of beings.
Janna j> (prf. 3rd. p. m. sing):
Overshadowed; Covered. Jinn
^j> {n.)\ Definite order of con-
scious being, intelligent, corpo-
ral. They eat and drink and
propagate their species and are
subjected to death. Jdnnun j L>
(n.): Jinn. Jinnatun <u> (n.
plu.): Madness. Majnun jj^-
(pat. pic. m. sing.): Mad one.
Jannatun £> (n.): Enclosed
garden. Paradise. Jannatan
jLd> (nom.) Jannatayn u>^>
(ace/ n. dual): Two gardens;
Two paradises. Jannatun »li>
(n. plu.): Gardens; Paradises.
Junnatun <u> (n.): Shield;
Shelter. Ajinnatuml>\(n.plu.):
Embryos. (L; T; R; Jawhari;
Tabrizi; LL)
The root with its above forms has
been used in the Holy Qur'an
about 201 times.
Jana ^i>
JfH. ! £»
To gather (fruit), collect, pick
up a thing, commit an offense,
a crime. Jana <£> for Janayun:
Fruit.
Janiyan Lj> (n. ace): Fresh and
ripe (fruit) (55:54). Jani '^ { n.
p.): Ripe gathered (dates) (19:25).
(L; T; LL).
JahadaJ^*
To toil, exert strenuously, over-
load (a camel), be diligent,
struggle, strive after, meditate
upon a thing, struggle against
difficulties, strive with might.
Juhd -L£>: Power; Ability;
105
Jahada j^>
Jahada j^>
Hard earning; Energy; Fruit of
labour. Jahda aimanihim
*^jUIji$>: Their most binding
and solemn oaths. Jahaddka
an taf'alakd: The utmost of
your ability is to do so. Majhud
ij4*i: Zeal; Exertion. Jihad
jL^>: Exerting of one's utmost
power in contending with an
object of disapprobation. It is
only in a secondary sense that
the word signifies fighting or
holy war. It is exerting one's
self to the extent of one's
ability and power whether it is
by word (Jji qaul) or deed
(J*i/z7). There is nothing in
the word to indicate that this
striving is to be effected by the
sword (Razi). According to
Raghib Jihad is a struggle
against a visible enemy, a devil
inciting to sin and against one's
self which incites to evil.
(Raghib). Jihad is, therefore,
far from being synonymous
with war. Its meaning as war
undertaken for the propaga-
tion of religion is unknown to
the Arabic language and Islam.
Imam Bukhari in his Book of
Jihad has several chapters
speaking of simple invitation to
Islam (13. 56,99, 100, 102, 143,
145,178). This fact indicates
that up to the time of Bukhari
(194-256 A.H.)theword/iMd
was used in the same sense as
is used in the Holy Qur'an.
Other books of traditions con-
tain similar references. Fight-
ing in defence of faith received
the name of Jihad because un-
der some circumstances it be-
come necessary for the truth
to live and prosper, if fighting
had not been permitted, truth
would have been uprooted.
The greatest Jihad which a
Muslim must carry on is by
means of the Holy Qur'an,
which can be carried out by
every person under all condi-
tions and circumstances
(25:52).
Jahada jl*L> (prf. 3rd. p. m. sing.
Ill): He strived, struggled, endeav-
ored, exerted. Jahada I Jla l> (prf.
3rd. p. m. dual. Ill): The twain
strived. Jahadu \jX$>(prf.3rd.p.
rn.plu.IIJ): They strived. Yujahidu
-IaLwj (imp. 3rd. p. m. sing. Ill):
He strives. Jahid jaL> (prt. m.
sing.): Thou strive. Jahidu ljJi*L>
(prt. m.plu.): You strive. Jihddun
:Lf> (v.n.): Strive. Mujahidun
jjJLal^ (nom.)Mujahidin [ yj&[£
(acc./ap-der. m.plu. Ill): Shivers.
Juhdun x$>(m.): Endeavour; Hard
earning; Service; Fruit of toil.
Jahdunx$> (n.): Binding; Forc-
ible; Most solemn. (L; T; R; Razi;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 41 times.
106
Jahara ^$>
Jahama
C*
Jahara ^>
To be manifest, publish abroad,
speak aloud, become known.
Jahara j$> (prf. 3rd. p. m. sing.
): He (said) openly. Jahrun j$>
(«.): Open. Jahran T^> (adj.)
Openly. Jahratan 'l^> (v.n.)
Manifest. Ijharu lj^f>l (prf. m.
/?/«.): You say loudly. LdTajhar
j^- V (prf. neg. m. sing.): Do not
shout thou. Jihdrun jl$> (v.n.):
Openly. (L; T; R; LL)
The root with its above seven
forms has been used in the Holy
Qur'an about 16 times.
Jahazaj^>
To furnish, provide, supply,
equip, prepare, fit out, bury
(the dead).
Jahhaza y$> (prf. 3rd. p. m.
sing. II): Furnished; Provided.
Jahdzjlt>(n.y. Provision. (L;T;
R;LL)
JahilaJ^-
To be ignorant, unlearned, fool-
ish, unaware of a thing, unac-
quainted, lackknowledge; Not
to realize. JaMlatcJ[^>: Igno-
rance. According to Raghib
Jahdlat is of three kinds: 1)
Having no knowledge. 2)
Unaquainted with the reality . 3 )
Ignoring to act upon the real
knowledge.
Yajhalun jj^>u (imp. 3rd. p. m.
plu. II): They are ignorant.
Tajhalun jj^^ (imp. 2nd. p. m.
plu.): You are ignorant. Jahilun
J^L> (act. pic. m. sing.): Igno-
rant one. Jahul J_^f> (ints. of
Jdhil). Jahilun j^i*L> (nom.)
Jdhilin la!*1> (ace. act. pic. m.
plu.): Ignorant. Jdhiliyyatuni~l&>\>
(n.): State of ignorance; Unaware-
ness. Jahdlat cJl$> (infinitive):
Ignorance. (L; T; LL)
The root with its above eight forms
has been used about 24 times in the
Holy Qur'an.
Jahama ^/Jahima^
To meet with a frowning
face, have a stern look, look
with a severe, morose and
contracted face. Jahmatun:
4a$>:The darkest part of the
night. Juham < u> :Waterless
cloud. Jahannam »*4>
Gehenna; Hell; Place of pun-
ishment which is dark and
waterless and which makes
the faces of its inmates ugly
and contracted. (L; T; R; LL;
Muhit)
Jahannam JL$> («.): Gehenna.
The word has been used in the
Holy Qur'an about 77 times.
107
Jaba Ol>
Jada il>
JabaOl>
To hew out, split, cleave, cut
out, penetrate, pass through,
cross, ramble in (country),
bore (a rock) (89:9). Ajaba
^j\>\\Yujibu y~>y.; Ijabatan
AjI>I: To reply, answer, ac-
cept.
Jabu IjjL> (prf. 3rd. p. m. plu.):
They hewed out. Ajabtum *^*>l
(prf. 2nd. p. m. plu. IV): You
replied. Yujibu v_**»u {imp. 3rd.
p. m. sing. IV): Replies; An-
swers. Yujib v_-j>u {imp. 3rd. p.
m. sing. IV. ace): Accepts. Ujibu
v_~>l (imp. 1st. p. sing. IV): I
accept. Nujib y^ (imp. 1st. p.
plu. IV): We accept. Ajibu l^*>l
(prt. m. plu. IV)'- Accept; Reply;
Respond. Ujibatc^d (pp. 3rd. p.
f. sing. IV): Accepted. Ujibtum
*lj>* (pp. 2nd. p. m. plu. IV): You
wererephed. Ujibtuc~>\(imp. 1st.
p. sing. IV): I accept, respond.
Istajaba oUtlJ (prf. 3rd. p. m.
sing. X): He accepted. Istajabu
\yisyL^\ (prf. 3rd. p. m. plu. X):
They accepted. Istajabtum *^~>^ 1
(prf. 2nd. p. m. plu. X): You
accepted. Istajabnd L^jlJ (prf.
lst.p.plu.): Weaccepted. Ustujiba
v_~>c^J (pp. 3rd. p. m. sing. X): He
was accepted. Yastajtbu ywp^
(imp. 3rd. p. m. sing. X): He
accepts. Yastajibu/Yastajibuna
[ > ,w.>-T...>j^)j,w.>-T. i .>j (acc/imp. 3rd.
p. m. plu. X): They accept; Re-
spond. Tctttajibunal)j~?<J~Jj(imp.
2nd. p. m. plu. X): You ask accep-
tance. Astajib^syL^\ (imp. 1st. p.
m. sing. X): I will accept, will
answer. Istqjtbu f^jiiJ (prt. m.
plu. X): You respond. Mujibun
y-^ (ap-der. m. sing. IV)'- One
Who accepts prayer. Mujfbuna
oy?j£ (act. pic. plu, TV)'- Who
accepts prayer. Jawabun ^Jj>
(v.n.): Reply; Answer. Jawab^\j>
(n. plu): Watering troughs. Its
singular is Jdbiyatuni^>\>. (L;T;R;
LL)
The root with its above forms has
been used in the Holy Qur' an about
43 times.
Jada il>
> " & ' & -*
To be good, be excellent, make
a thing well, bestow a thing
bountifully, render good, be
swift (horse). Jiydd: iL>plu.
of Jawad$\j>: Swift of foot;
Swift-footed; Steeds. Judi
ij ij>: Mount Ararat. Its Greek
name is Gordyoci. It is still
regarded by the Kurds as the
scene of the descent of the Ark
of Noah. The Mountains of
Ararat according to Yaqiit al-
Hamwi, is a long chain of
mountains on the eastern side
of the Tigris in the province of
Mosul. We are also told that
the Emperor Hercules went
from the town of Thamanin up
108
JarajU-
Ja'a pig
to the mountain Al-Judi, and
saw the place of the Ark
(Elmaciu, I, i.c.l.)
JMijijs-. MountArarat (11:44).
Jiydd j L> : Swift of foot; Swift-
footed; Steeds. (38:31). (L;T;R;
Yaqut; LL)
Jarajl>
To turn aside, go astray, act
wrongfully. Jard j \>: To live
close, repair to (a place), pro-
tect, rescue, live near together.
Jd'ir J>[> {act. pic. m. sing.):
Deviating way; Who swerves;
Who turns aside. Jarun jl> {act.
pic. m. sing.): Neighbour. Yujiru
j**j {imp. 3rd. p. m. sing. IV):
He protects, shelters. Yujir j>u
{imp. 3rd. p. m. sing. IV. Yd is
dropped in a conditional phrase):
Protects Yujaru jUkj {pip. 3rd.
p. m. sing. IV): He is protected.
Istajara jb^ul {prf. 3rd. p. m.
sing. X): He sought protection.
Ajir j>\ (prt. m. sing. IV): Give
protection. La Yujawiruna
jjjjL>sjV {imp. 3rd. p. m. plu.
Ill): They shall not be the
neighbour. Ja'irun JX> {act.
pic. m. sing.): Deviating.
Mutajarwirat Cj\jj\^l» {ap-
der. plu. VI): Side by side. (L;T;
R, LL)
The root with its above forms has
been used in the Holy Qur'an
about 13 times.
Jazajl>
To cross, pass along (a place),
pass over, overlook, pass by.
Jdwaza jjL> {prf. 3rd. p.m. sing.
Ill): He passed. Jdwazd ljjL>
{prf. 3rd. p.m. dual III): They
both passed. Jdwaznd lj}jl>{prf.
1st. p. plu. Ill): We caused to
cross. Natajdwazu }j\j>yZJ {imp.
1st. p. plu. Ill): We pass by,
forgive. (L; T; R, LL)
The root with its above four forms
has been used in the Holy Qur' an
about 5 times.
Jasa^-U-
To penetrate, search, explore,
seek, seek after, go back and
forth, enter, ravage, make
havoc.
Jdsu lj»-l> {prf. 3rd. p.m. plu.):
They make havoc, ravage (17:5)
(L; T; R, LL)
Ja'a f\>
To be or become hungry.
Ju' fj* (n.): Hunger (2:155;
16:1 12; 88:7; 106:4). Taju'a^Jf
{imp. 2nd. p. m. sing, ace):
Thou art hungry (20:1 18). (L;T;
R, LL)
109
Jafa <Jl>
Jadajl>
JafaoL>
• ' • ,\"- '
To penetrate inwardly, pierce
the abdomen, render anything
hollow, make empty.
Jawf <3j> (n.): Belly, Interior,
Chest, Hallow, Thorax (33 :4). (L;
T; R, LL)
Ja'a,l>
To come, bring (with bd),
arrive, fall (rain), do a thing.
Jd'a *l> (prf. 3rd. p.m. sing.):
He came. J a 'at ol> (prf. 3rd.
p.f. sing.): She came. Ja'u lj*l>
(prf. 3rd. p. m. plu.): They came.
Ji'ta cJ> (prf. 2nd. p. m. sing.):
Thou came. Ji'ti c*I> (prf. 2nd.
p.f. sing.): Thou/ came. Ji'tum
~1> (prf. 2nd. p. m. plu.): You
came. Ji'tumuna \jy>zl> (perf.
2 p.m. plu.): You came to us.
Ji'na Ll> (prf. 1st. p. plu.): We
came. Ji'a j_ s *> (pp. 3rd. p.m.
sing.): He was brought. Aja'a
tL>l (prf. 3rd. p. m. sing. IV):
Drawn; Drove. (L; T; R, LL)
The root with its above forms has
been used in the Holy Qur'an
about 276 times.
Jalajl>
To run across, ramble (over a
country), turn away, wheel (a
sword), wheel about (in a battle).
JalUtCjJ\> Goliath. The Holy
Qur'an refers to Goliath under
his attributive name. His chief
characteristic was that he as-
sailed and assaulted in the battle
fields and behaved unruly and
aggressively. AccordingtoBible
Goliath was a Midianite who
pillaged and harassed the Isra-
elites and destroyed their
lands. (L;T;R,LL)
Jdlutcjj\j>: Goliath (2:249-25 1).
Jaww^>
Inside; Firmamnet; Atmo-
sphere; Air. Itsplu. is Jiwd \j>.
Jaww "j> (n. plu.): (16:79). (L; T;
R, LL)
Jabac->1>
To cut out a collar of a shirt,
open at the neck of a the shirt).
Jaib v_~> (n. sing.): Bosom of a
shirtorvest,;Bosom(27:12;28:32).
(L; T; R, LL)
Jada iL>
To have a long and beautiful
neck.
Jid Ju> («.): Beautiful neck; Neck
(111:5) (L;T;R,LL)
110
Habba
Habba
Ha
CH
It is the 6th letter of arabic
alphabet. According to Hisab
al-Jummal (mode of reckon-
ing numbers by the letters of
the alphabet) the value of Ha
is 8. It has no equivalent in
English. It should be pro-
nounced guttural H. The out-
let for the sound of this letter is
the last portion or the depth of
the throat just like 'ain & . It is
of the category of Mahmusah
Habba
To love, like, wish. Habbun
y>>: Grain; Corn; Seed. Its
phx.isHubub^jj^>. Habbatun
il>: One grain. Its plu. is
Habbat OU>. Hubbun *_*>:
Love. Ala Hubbihi <u> ( _ ? Lt
Out of love for Him. Ahabbu
1*>I : (comparative adj. of the
2nd declination): More be-
loved; More pleasing; Prefer-
able. Ahibbaun *ll»!andwith
the affixed pronoun
Ahibbd 'uhu »j L> I the Hamzah
being changed into Wdw with
dhammah in the middle of a
word. It is plu. of Habib y~->:
Beloved. Ma-habbat cZ^-:
Love. Habbabai^-:Torender
lovely. Ahabba ll»l: To love,
will, desire, like. Istahabba:
i,<gtXu) I : To love, be pleased with.
Habbaba y~> (prf. 3rd. p. m. sing.
II): He inspired with the love of.
Ahbabta c~^>\ (prf. 2nd. p.m.
sing. IV): Thou loved. Ahbabtu
c~->l (prf. 1st. p. sing. IV): I
loved. Yuhibbu L*»u (imp. 3rd.
p.m. plu. IV): He loves. Yuhbib
y~>o: (The assimilation of double
Ba denotes its being in accord with
a conditional phrase) He will love.
Yuhibbun j_^>u (imp. 3rd. p.m.
plu. IV): They love. Tuhibbul
Tuhibbunajj**j /\y*u(imp. 2nd.
p. m. plu. TV): You love. Uhibbu
L>>\ (imp. 1st. p. sing. IV): I love.
Ahabbu C*>1 (dative): More
dearer than. Istahabbu \JLyCUu\
(prf. 3rd. p. plu. X): They pre-
ferred, loved much.
Yastahibbuna jjI^l^j (imp.
3rd. p.m. plu. X): They prefer.
Hubbun L*> (n.): Love.
Ahibbd'u >-\l>\(n. plu.): Be-
loved ones. Mahabbat cZ*£
(n.): Love. Habbun <L> (n.):
Grain; Seed; Bead. Habbatun
Zj> (n.): Grain. (L; T; R; LL)
The root with its above nineteen
forms has been used in the Holy
Qur'an about 83 times.
The root with its two forms as
Habbun v_*> and Habbatun Z+>
has been used in the Holy Qur ' an
about 12 times.
Habara^
> | - . - * > -
111
Habara^o-
Habalajo-
To make beautiful, delight, be
joyful, cheer anyone.
Habbara j^>: To put ink.
Ahbdr jL>l plu. of Habrun
j*> or Hibrun j+>: Learned
person (amongst the Jews);
Joy ; Favour; Pontiff; Bishop.
Yuhbarun jj^^u: They will
be welcomed with all honour;
They shall be made happy.
Yuhbaruna jj_^»y. (pip. 3rd. p.
m. plu.): They shall be made
happy. They shall be welcomed
with all honours. Tuhbaruna
jj j^- (pip. 2nd. p. m.plu.): You
shall be made happy. Ahbdr j L> I
(n. plu.): Learned persons
(among the Jews). (L; T; R; LL)
The root with its above three
forms has been used in the Holy
Qur' an about 6 times.
Habasa^-I>
To detain, restrain, hinder,
shut up, confine, prevent,
hold in custody.
Yahbisu j—j^j (imp. 3rd. p.m.
sing.): He detains; prevents,
confines (11:8). Tahbisuna
jj...^.-tf (imp. 2nd. p. m. plu.):
You'detain (5:106). (L; T; R;
LL)
Habita 3a*> / Habata ial>
To go in vain, be fruitless,
perish, be of no avail, be use-
less (work or action), come to
naught, become ineffective.
Ahbata (IV.) ik>l To render
vain, etc. Yahbitu -kpy.: To
make of no avail, etc.
Habita Ja-> (prf. 3rd. p. m. sing.)
Gone in vain; Came to naught
Habitat cJa*> (prf. 3rd. p. f.
sing.): Gone in vain. Tahbata
Ja*^ (imp. 3rd. p. f. sing, ace.)
It may go in vain. Yahbatanna
jh;>q (3rd. p.m. sing, imp.)
Surely shall go in vain entirely
Ahbata 2al>\ (prf. 3rd. p. m
sing. IV): He has rendered void
Yuhbitu Ja-*u (imp. 3rd. p.m
sing. IV): He will make ineffec-
tive. (L; T; R; LL)
The root with its above has been
used in the Holy Qur' an about 1 6
times.
Habaka iil>
To weave well (a stuff). Hubuk
iiL> plu. of Hibdk JL>: Ways
or tracks (especially the paths
of stars, orbits; Starry paths;
Trails of stars. (L; T; R; LL)
Hubuk ^-(n.): (51:1).
HabalaJ->
To ensnare, tie with a rope or
cord, catch the game with a
net.
Hablun A\+> (n.): Rope. Hibdl
112
Hatama
r*
Hajja^>
JL> (n.): Treaty; Compact; Cov-
enant; Rope; Halter; Cord; Vein;
Cause of union or link or connec-
tion; Bond of love and friendship;
Obligation; Assurance of security
or safety. (L; T; R; LL)
The root with its above two forms
has been used in the Holy Qur'an
about 7 times.
Hatama*^-
To inspire, render obligatory,
decree, be unavoidable.
Hatman L«J> («.): Binding; Un-
avoidable (19:71). (L;T;R;LL)
Hatta [ ( _^>
(Particle): To; Till; Until; In-
cluded; Even; In order that;
Even to; Up to; Down to; As
far as; And. This particle is
used in four different ways: 1)
As a preposition to indicate a
certain term and when thus
employed governs the genitive
case. 2) As a conjunction or
adverb meaning: And; Even;
Up to an extreme point inclu-
sive; Thus it differs from lid
A\ which signifies up to; as far
as but not including. 3) As a
conjunction serving to con-
nect a preposition with that
which precedes it. Then it
means: Until and has gram-
matically no effect on the suc-
ceeding preposition. 4) It gov-
erns a verb in the subjunctive
mood. When that verb has a
future signification, it then
means: Until; In order that. It
may sometimes bear either in-
terpretation. (L; T; R; Mughni;
LL;R)
Ha thth aCo-
To incite, instigate, urge.
Hathithan liLi> (v.n.) Inces-
santly; In swift pursuit; In rapid
succession; Quickly (7:54). (L;T;
LL)
Hajaba *_-k>
To cover, veil, hinder anyone
from access, shut out. Hijdb
ol»>: Veil, curtain, screen;
Barrier. Mahjubilna jjjjs^:
Veiled; Shutout; Blind.
Hijdb ^jL*i> (n.): Barrier.
Mahjubun jjjj>^ (pet. pic. m.
plu): Blinds. (L; T; R; LL)
The root with its above two forms
has been used in the Holy Qur'an
about 8 times.
Hajja£>
£~
iU~
To intend to a certain target,
aim at, repair, undertake, aim,
argue, contend with, go on a
113
Hajja £>
Hajara ^k>
pilgrimage, overcome in dis-
pute, plead. Hajj 7u-:The
pilgrimage to Makkah. Hijjun
tl> same as Hajj: Hajjiun
(_j>L>: One who perform the
pilgrimage. Used also for the
group of pilgrims as a noun
of kind. Hijaj «t> plu. of
HijjatunXsy>: Single pilgrim;
A year. Hujjatun Xs-l>: Argu-
ment; Cause of dispute; Dis-
puting (n.). Hajja rl»: To
dispute about (with ft (j To
dispute with (with ace. of per-
son and ft or inda). Tahdjja
1>L^: To dispute with one
another.
Hajja n> (prf. 3rd. p.m. sing,
assim.): Who performed the
pilgrim. Hijjun p («.): Pilgrim-
age. Al-Hajj nJ-\ {n.)\ The
pilgrimage. Al-Hajj rU-l {act.
pic. m. sing.): The Pilgrim.
Group of Pilgrims. Hijajun ?t^>
(n.plu.): Years. Hujjatun x>l>
(n.): Argument. Hajja rL> {prf.
3rd. p. sing. Ill): He con-
tended, controversed. Hdjju
j>L> (prf. 3rd. p.m. plu. Ill):
They contended. Hdjajtum
*^>i>L> (prf. 2nd. p.m. plu.
Ill): You contended. Yuhdjju/
Yuhajjuna jj> Ixj / \j> L*u
(imp. 3rd. p.m. Ill): They are
contending. Tuhdjjuna jj>\^
(imp. 2nd. p. m. plu. Ill): You
are contending. Yatahdjjuna
jj>L>i^j (imp. 3rd. p.m. plu.):
They wrangle together. (L; T; R;
LL)
The root with its above thirteen
forms has been used in the Holy
Qur'an about 33 times.
Hajara ^k>
To deprive from, harden,
hide, resist, forbid, prevent,
hinder, prohibit access (to a
place). Hijrun jsy>: Any-
thing forbidden, unlawful;
Wall or dam; Intelligence;
Understanding. Hujur jy^>:
Bosoms; Guardianship;
Care. Al-Hijr j>J-\: Country
inhabited by the tribe of
Thamud in the north of
Arabia. Hajar jx* plu. Ahjar
jL>u-l and Hijarah SjL«-
Stone (stone is called hajar
because of its resistance and
pressure owing to its hard-
ness); Rock; Big mass of
stone; Metal; Very sagracious,
hard of heart and crafty and
political person. The word
may also be used for idols.
Hujrah ~bj>?> plu. Hujurat
o \jsy: Chamber; House; En-
closure; Cell; Side; Region;
Private chamber. Mahjur
jyy£: Strong barrier; Forbid-
den. Hijran Mahjurd
Ijj^s! \j3?>'- Insurmountable
partition; Unbridgeable bar-
rier; Strong barrier; Forbid-
ding; Dam who is put behind
a barrier. An Arab would use
114
Hajaza j*>
Hadatha 6i>
the words when he is faced
with a thing he does not like,
meaning 'let it remain away
from me so that I should not
suffer from it'.
Hijrun y*> (n.): Prohibited one;
Barrier; Sense; Understanding;
Name of a mountain, (according
to Ptolemy and Pliny name of an
oasis). Mahjur \jjsy>u>' {pet.
pic. m. sing.): One who is put
behind a barrier. Hajar j*j> (n.) :
Stone; Metal; Idol. Hijdratun
»jL>i> (n.): Stone. Hujurat
Cj\j*j> (ft. plu.y Apartments.
Hujur jyy> (n. plu.): Wards;
Guardianship; Cares. (L; T; R;
LL; Zamakhshari)
The root with its above six forms
has been used in the Holy Qur'an
about 2 1 times.
Hajaza jk>
To withhold, make a camel lie
down, stop, restrain, prevent.
Hdjizan lj>L> (act. pic. m.
sing.): Barrier; Hindrance.
(27:61). Hajizin j>jJ>L> (act.
pic. m. plu.): Withholders
(69:47). (L;T;R;LL)
HadibaOji>
To be protuberant; Convex;
Humpbacked. Hadab i_j.i»:
Elevated place; Mound; Point
of vantage, Height; Crest of
wave; Raised ground.
Idiomacibly min kulli hadabin
u Ji>3^ j-° : An allusion to the
irresistible nature of the social,
political and cultural catastro-
phes, signifying from all direc-
tions, from every corner of the
earth, every point of vantage
and convenience.
Hadabun oJb- (n.): Mound; El-
evated place (21:96). (L; T; R;
LL; Zamakhshari)
Hadatha o Ji>/Hadutha o Jb-
. > - .... - i.> >
To happen (event), be new,
relate. Hadith ^j^>: Event;
Narrative; Discourse,
Speech; History; Story;
Something which has lately
happened; Tale. Its plu. is
Ahddith vijil»l. Haddatha
oli>: To declare, narrate, ac-
quaint. Ahdatha £jJi>I: To
cause to happen, bring about,
produce. Muhdath d>J^:
That which is newly revealed
or produced.
Tuhaddithu c/jS- (imp. 3rd.f.
sing. II): It will tell, inform.
Tuhaddiihuna jjj'j^ (imp.
2nd. p.m. plu.): You will in-
form, say. Haddit_hCj^>(prt.
m. sing. II): Tell. Yuhdithu
Jl>»t»sj (imp. 3rd. p.m. sing. IV):
He will bring forth, generate,
115
Hadda j*>
Hadhiraji>
create. Uhditha CjA>] (imp.
1st. p. sing. IV): I initiate, begin.
Muhdathun C>-L>i* (pis. pic. m.
sing. IV): Fresh; Ne,w. Hadithun/
Hadithan CoJb- / LL Jb- (act./ pic.
m. sing.): Narrative; Discourse;
Speech. Ahddithc*js\*\ (n. plu.):
Narratives; Bywords; Discourses.
(L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 34 times.
Hadda J>
To define a limit, determine
(a thing), punish (a culprit),
prevent, thrust back, throw
back, sharpen. Had Ji>: Limit
or a line where two things
meet; Last limit; Extreme of a
thing; highest punishment for
an offense.
Hadda jL> (prf. 3rd. p. m. sing.
Ill) : He opposed, acted with hos-
tility. Yuhaddu jL*j (imp. 3rd.
p.m. sing. Ill): Opposes.
Yuhddduna jjjUsj (imp. 3rd.
p.m. plu. Ill): They oppose.
Hudud jjJl> (n. plu.): Limits;
Bounds; Commandments.
Hadid -b.A> (n.): Iron; Sharp.
Hiddd i I jl> (n. plu. adj.):
Sharp. (L; T; R; LL)
The root with its above six forms
has been used in the Holy Qur ' an
about 25 times.
Hadaqa J}Ji>
JJbuitSjb.
To surround, encompass, look
at. Haddiq Jjljb- (n. plu.)
Hadtqatun JuL Jb>: Walled gar-
dens; Fruit gardens; Gardens.
(L; T; R; LL)
Haddiq jlTa>: (27:60; 78:32;
80:30).
Hadhiraji>
j J»y_ ! 1 j Jt> t lj j>
To beware, take heed of, cau-
tion one's self against.
Hidhrun jl>: Precaution.
Hadhrun j i>: Fear. Hadhirun
jiL>: One who is cautious,
provident. Ma hdh ur jjl^:
That which is to be feared.
Ha dhdh ara jS>: To caution
against (with double ace.)
Ya hdha ru jl*u (imp. 3rd. p.m.
sing.): He fears. Ya hdha runa
jjjJl*j ( imp. 3rd. p. m. plu.):
They are cautious. Ta hdha runa
jjj-i^ (imp. 2nd. p. m. plu.):
You are cautious. I hdha r ji>l
(prt. m. sing.): Thou be cau-
tious. I hdha ru ljji»l (prt. m.
plu.): You fear. Yuha dhdh iru
jS»u (imp. 3rd. p. m. sing. II):
He cautions. Hddhiruna
jjjii> (act. pic. m. plu.): Those
who are in state of caution and
preparation. Ma hdh urun jj-Ls^
(pet. pic. m. sing.): Thing to be
feared of, guarded against.
116
Haraba
Vj»
Harada V^>
Hidhrun jl> {n.)\ Precaution.
Hadharun j i> (v.n.): Fear. (L;
T;R;LL)
The root with its above ten forms
has been used in the Holy Qur ' an
about 21 times.
HarabaC->j>
To spoil one's goods, plunder,
ask a thing importunately.
Harbun ^j> («.): Hostility;
Battle; War; Fight. Mihrab
<->\j£ plu. Mahdrib: Upper end
of a house; First seat in a place;
Palace; Private apartment;
Synagogue; Fortress; Chamber;
Niche in the wall of a mosque.
Haraba ojl»: To fight against,
wage war with, battle with, be-
come greatly angry or wrathful.
(L;T; R; LL)
The root with its above five forms
has been used in the Holy Qur' an
about 1 1 times.
HarathaOj>
To till and sow, cultivate, cut
a thing, acquire (goods),
plough,; study a thing thor-
oughly. Harth^jJ>: Land pre-
pared for sowing; Tillage;
Produce of field; Crop; Gar-
den; Gain; Wife.
Tahruthuna oyj£ (imp. 2nd p.
m. plu.): You sow. Harthun
hj> (».): Tilth. (L; T; R; LL)
The root with its above two forms
has been used in the Holy Qur' an
about 14 times.
Harija^>
To be contracted (heart), op-
pressed, become narrow, dis-
quieted in reason. Yaharaju
zyx->,'. He doubted (because
doubt disquiets the mind);
He came in difficulty owing
to the commission of a sin or
crime for which he deserved
punishment; Sin; Act of dis-
obedience.
Harajun rj>: Restriction; Dif-
ficulty; Narrowness, Crime;
Straitness; Blame. (L; T; R; LL)
The word has been used in the
Holy Qur'an about 15 times.
Harada j^>
To purpose a thing,; withhold,
hinder, restrain, prevent, shut
out, resolve, be niggardly.
Hardun $^-(n.)\ Prevention; Pur-
pose (68:25). (L; T; R; LL)
117
Harra
j>
Haradza
a"j>
Harra J>
j?i<J*i <J*i ■ b» ' bb>« »jb*
To be free (slave), be freeborn.
Hurrun j> Free-person (not
slave). But if the imperfect are
Yahirru j>u, Yahurru j>u_ and
the verbal noun is Harra "j>,
Harur jjj> or Hardrat ~»j\j>
then the meaning of the word is
as follows: HarrunJ> (n.): The
heat. Harur jjj> («.): Sun's
heat. Harratun ~tj>: To be
thirsty , Horn rjjj> Hot wind in
the night. Hararatun ~tj \j>: Heat.
Harratun "ijj>: stony tract,
Harir jj_j>: The silk cloth.
Harra j>: Free from slavery;
Devoted to the service of God.
Tahrirun jtji- (v.n.): Giving
freedom. Muharrun *Jj£ Dedi-
cated to God's service. Harra
>l (n.): The heat. (9:81; 16:81)
Al-Harur jjji-\ («.)■ The intense
heat. (35:21). flanr y ^> (n.):
Silk. (22:23; 35:33; 76:12). (L; T;
R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 1 2 times.
Harasa "^j>
•'j>
To guard, watch over. Harsun
Cjj>: Guard; Strong guard. It
is a collective noun, its sing, is
Haris j-j L>. The wordHarasa
j-j> and Haradza J&j> are
very close in their meanings,
but Harasa ^j> is used for the
watch of place and Haradza
Jaj> for the watch of goods.
(L; T; R; LL)
Harsun [Lj> (n.): Guard; Strong
guard. (72:8)
Harasa ^^-/Harisa ^aj>
<y/*-!- 'U^j^i. '^vf
To desire ardently, eagerly,
strongly; covet. Harts j-sj^*:
Greedy; Eager; Covetous; Nig-
gardly ; Hankering.
Harasta Cw?^> (prf. 2nd. p.m.
sing.): Thou desired eagerly
(12:103). Harastum ^-^j> (prf.
2nd. p.m. plu.): You desired
eagerly (4:129). Tahris ^a^
(imp. 2nd. p.m. sing, gen.): Thou
desire eagerly (16:37). Harisun
L ^ij> (act. 2nd. pic. m. sing.):
Eager (9:128). Ahras_a ly?j>\
(eletive): Most eager. (2:96). (L;
T; R; LL)
Haradza Jaj>
Haridza^> J >
To become emaciated, be dis-
ordered, be profligate, be-
come sick or diseased, be
weary, become fatigued at
the point of death, be dis-
solved by excessive grief or
118
Harafa iSJ>
Haruka S
] J>
love, constantly affected by
grief so as to be at the point of
death, suffer protracted disqui-
etude of mind and disease, be
unable to rise from or quit the
place, become low or sordid or
bad, be neglected or forsaken.
Harradzfi J& j>: To encourage,
rouse, incite, persuade, inspire,
stir. According to Raghib the
verbal form Harradzahil i^sj>
means, he rid him of allHaradz
Jaj> or from the corruption of
body ormind or conduct; analo-
gous to the expression
Marradzahu A^y> : He rid him
of illness. In two instances
(4:84; 8:65) it is in the impera-
tive form, "Renderthe believers
free of all disquietude of mind
and action". (L;T;R;LL)
Harridza y^> (4:84; 8:65).
Haradzan L#j>: (12:85)
Harafa iSJ>
To pervert, dislocate, change,
turn away, discard anything
from, alter, tamper with.
Harfun Jj>: Verge; Margin;
Manner. Harrafa o^>: To
pervert, make (a word or
speech incline from its posi-
tion, so as to give it a wrong
significance). Tahrif *Juj£:
Omitting or adding or chang-
ing a word or sentence; Per-
verting or putting a wrong in-
terpretation.
Yuharrifun 'jji'^u (imp. 3rd.
p. m. plu. II): They pervert
(4:16; 5:13, 41; 2:75).
Mutaharrifan \}j*cj> (ap-der.
m. sing. V): Swerving; One
who turns away (in order to
return to fight); One who is ma-
neuvering (in fight) (8:16).
Harfin <3j> (n.)\ Edge; Point of
turning (22:11). (L;T;R;LL)
Haraqajj^
To burn by pulling in the fire,
scorch.
Nuharriqanna ^Xjkj (epl. 1st.
p. plu. Ill): We surely shall burn.
Harriqu \°j£j>(perat. m. plu. II):
You burn, scorch. Ihtraqat
c3jZ>\ (prf. 3rd. p.f. sing. VIII):
She burnt, consumed (by fire).
Hariq Jj^> (act. 2nd. pic): Fire;
Burning. (L; T; R; LL)
The root with its above four forms
has been used in the Holy Qur'an
about 9 times.
HarukaiJ^>
To move about. Harrak (II.)
J^>: To move, pull in motion,
excite.
La Tuharrik J^V (prt. neg.
m. sing.): Move not (75:16).
(L; T; R; LL)
119
Harama
f^
Harama
f^
Harama ^p-
To forbid, prevent, prohibit,
make or declare unlawful, de-
prive, declare a thing sacred.
Haram *j> Holy place; Asy-
lum, Sanctuary; Territory of
Makkah and its inviolable sub-
urbs. Hurrumun ,j> plu. f.
Haram Jj>: Prohibited; Un-
lawful; Sacred; Sanctified;
Venerable. Hurumat oL>^>:
The sacred ordinances.
Mahrum,jj£: Forbidden; Pre-
vented (by shame or a sense of
decorum). Hindered; Who can-
not demand. Harrama,"j>: To
forbid, make or declare un-
lawful. Tahrim *ij£: Prohibi-
tion. Maharramun *j£: That
which is forbidden or unlaw-
ful; Declared sacred. Ihtarama
fji>\: To show regard to; hold
a thing as sacred. Haramain
dy>j>'- Makkah and Madinah.
Ihrdm » \j> I : Rite s of a pilgrim-
age; State into which the pil-
grim is required to put himself
on the occasion of Hajj or
'Umrah; Entering upon a state
in which a particular dress is
put on and certain acts, ordi-
narily lawful, are forbidden.
Ihrdm dress for men consists
of two seamless sheets, a sheet
reaching from the navel to be-
low the knees and above ankles,
and a sheet which covers the
upper part of the body. Both
these sheets must preferably
be white. As for women, they
wear their ordinary clothes,
but preferably white. They
should not cover their faces
or wear thin veils in Ihrdm
(Bukhari 3:43; 25:23). But
they must wear simple dress
and avoid makeup. Before
wearing the Ihrdm dress the
pilgrim have to take a bath
and utter Talbiyyah facing
the Qiblah. The practice is
also to say two Rak'ats of
Prayer. During the state of
Ihrdm and even before that
from the beginning of the
journey to Makkah no ob-
scenity, nor abusing, nor any
wrangling (2: 197), nor is the
use of scent and luxuries of
life, nor shaving or cutting of
hairs, the paring of nails is
permitted. The cares of the
body are sacrificed for a few
days to devote greater atten-
tion to the cares of the soul.
Harrama '*j> (prf. 3rd. p.m.
sing. II): He forbade. Hurrima
» j> {pp. 3rd. p.m. sing. II): Is
forbidden. HurrimatcSj- {pp.
3rd. p. f. sing. II) Is forbidden.
Harramu \y>J> {prf. 3rd. p.m.
plu. II): They forbade.
Harramna [l»J> {prf. 1st.
plu. II): We forbade.
Tuharrimu *\»u {imp. 2nd.
p.m. sing. II): Thou forbid.
120
Hara ^j>
Hazana jj>
Yuharrimuna ^y>j»u {imp. 3rd.
p. m. plu. II): They forbid.
Tuharrirnuna^jAj>u{imp. 2nd.
p.m. plu. IT): You forbid.
Haramun >J> (n.): Sanctuary.
Haramun Jj> («.): Unlawful;
Sacred. Hurumun >j> (n. plu.):
Sacred ones. To be in the state
of Ihrdm. Hurumat oLo^> (n.
plu.): Things regarded sacred.
Sacred ordinances. Mahrum
?Jj^ (P ct - Pi c - m - sing.): De-
prived one; Those who do not or
cannot ask for help. Mahrumun
jj-oj^ (pct. pic. m. plu.)
Deprived ones. Muharramun
*j£ (pis. pic. m. sing. II)
Forbidden thing. Sacred
Muharramatun *-»jj£ (pis. pic
f. sing. II): Forbidden. (L; T; R
LL)
The root with its above forms
has been used in the Holy Qur ' an
about 83 times.
Hara ^>
To aim, seek, select, choose,
propose (a thing). Ahra j>V.
More suited, adapted, better.
Its root is not Ha, Rd, Rd, as
some writer's think.
Taharru lj^ (prf. 3rd. p. m.
plu. V): They earnestly aim, en-
deavour (72:14). (L; T; R; LL)
Hazaba lJj>
To befall and distress, divide.
Ahzdb wj!j>! Parties; Compa-
nies; Fellowships; Partisans;
Troops; Bands; Sects; Those
who sided with anyone; Com-
panions; Confederates. Al-
Ahzdb c_jIj>^I: The Confeder-
ates. In verse 33:20,22 it is a
reference to the siege of
Madinah to crush the Muslims
by the combined forces of
Quraish and their allies in 5
A.H. Ditches were dug as a
protective measure against the
onrush of the powerful forces.
This battle is known as the
battle of Ahzdb or battle of
Confederates (3:124; 33:11;
85:4).
Ahzdb ^'j*' ( n - plu): Confeder-
ates. Hizb y>j> (sing, of Ahzdb).
Hizbain uyjj> (n. dual of Ahzdb).
(L; T; R; LL)
The root with its above three forms
has been used in the Holy Qur' an
about 20 times.
Hazana '^y>
To grieve. Hazina jy>: To be
sad, be grieved about.
Hazanun jj> and Huznun jj>:
Grief; Sorrow.
Yahzunu jj*o (imp. 3rd. p.m.
sing.): He grieves. Yahzanna
121
Hasiba i
Hasiba <
t)j*->, {imp. 3rd. p.m. plu. ace):
They(/:)grieve. Yahzanuna jjJJkj
(imp. 3rd. p.m. plu.): They grieve.
Tahzanuna i>y^- {imp. 2nd. p.
m.plu.): You grieve. LdTahzan
j^i (prt. neg. m. sing.): Thou
grieve not. La Tahzanu \°y^^i
(prt. neg. m.plu.): You grieve not.
La Tahzani ^^i (prt. neg. f.
sing.): Thou (/".) grieve not.
Hazanan bj> (v.n. ace.) Grief.
Huznun jj> (n.): Grief. (L; T; R;
LL)
The root with its above nine forms
has been used in the Holy Qur'an
about 42 times.
Hasiba C-wi-
To think; consider; suppose,
imagine, be of opinion. Hasaba
*_~->: To number, reckon,
mind.
Hasiba L~J> (prf. 3rd. p.m.
sing.): He thought. Hasibat
C~-»> (prf. 3rd. p.f. sing.): She
thought. Hasibta c~~. o- (prf. 2nd.
p.m. sing.): Thou thought.
Hasibtu c~J> (prf. 1st. p. sing.):
I thought. Hasibu 1^-— > (prf.
3rd. p.m. plu.): They thought.
Hasibtum *^— > (prf. 2nd. p.m.
plu.): You thought. Yahsabu
yw ^j (imp. 3rd. p.m. sing.): He
thinks. Tahsabu<* r ~^(imp.2nd.
p. m. sing.): Thou think.
Yahsabuna 'j^^u (imp. 3rd.
p. m. plu.): They think.
Tahsibuna 5^—^ U m P- 2nd. p.
m. plu.): You think. Tahsabu
\j~~£ (imp. 2nd. p. m. plu. final
Nun dropped): That you think. La
Yahsabanna "uy~>Si (imp. 3rd.
p.m. sing. emp. neg.): He should
not think. La Tahsabanna oy~£
"i (imp. 2nd. p. sing. emp. neg.):
Thou should not think. Hasabna
Ll*-> (prf. 1st. p. plu. Ill): We
reckoned. Yuhasibu y~*L*j
(imp. 3rd. m. sing. Ill): He will
reckon. Yuhasabu y— L>o (pip.
3rd. p.m. sing. Ill): He will be
reckoned. Yahtasibu <~~.*s.-kj
(imp. 3rd. m. sing. VIII): He
imagines. Yahtasibu \°j. y .>J.-Kj
(imp. 3rd. p. m. plu. VIII ace):
Yahtasibuna jj.^.vu: They
imagine, think of . Hisdbun ^ L->
(v.n.): Reckoning. Sufficient.
Hisdbiyah <LjL-> (com. n. suf-
fixed with a pronominal Yd of 1 st.
person attached with Ha of rhym-
ing period. My reckoning. Hasbu
>-«.»> (n.): Sufficient. This word
is always suffixed with a pronomi-
nal as Hasbi Allahu *JJ I (J ~~. >
Allah is sufficientforme. Hdsibina
ju-yu l> (act. pic. m. plu.):
Reckoners. Hasiban L-— > (act.
pic. m. plu.): Reckoner. Husbdn
jL-*»(v.ft.): Definite reckoning;
Appointed courses; Numbering;
Revolving firmament; Running ap-
pointed and scheduled courses.
Calamity; Punishment; Affliction;
122
Hasada
Hassa ^>
Thunderbolt; Dust; Smoke; Fire;
Locusts: Itisaplu.ofHisdb^L+e-
and is also used as a collective
noun. (L; T; R; LL)
The root with its above twenty-
five forms has been used in the
Holy Qur'an about 109 times.
Hasada ol. >
To envy; grudge.
Hasad J~ *> (prf. 3rd. p.m.
sing.): He envied. (113:5).
Yahsuduna £)jJu-#u {imp. 3rd.
p.m. sing.):They envy (4:54).
Tahsuduna jjJL-^ (imp. 2nd.
p.m.plu.): You envy. (48:15).
Hjasadun JiL.> (v.n.): Envy
(2:109). Hasidun Jl-L> (art.
p/c. m. sing.): The envies
(113:5). (L;T;R;LL)
Hasira^^i-
i 5
Hasara j+*> Husuran
To get tired, fatigued, fall
short. Hasar j^s- Hasran
\j+*>: To remove, disclose,
bark (a bough), sweep.
Hasratan ij~+>: Sigh; Grieve;
Anguish; Regret; Sorrow.
Hasrata Jj j*»>: It is a combi-
nation of Hasarat and Yd
H_asratun lj~*> (m. sing.).
Hasarat olj— > in. plu.). An-
guishes. Hasirj^- {act. 2nd. p.
pic. m. sing.): Weary, Deflated;
Worn out; Fatigued; Weak;
Tired; Regretful; Dim (67:4).
Yastahsirun jj^.^.fS.,.^ (imp.
3rd. p.m. plu. X): They weary
(21 : 19). Mahsiira Jy ~*£ {pact,
pic. m. sing.): Stripped off;
Impoverished (17:29). (L; T; R;
LL)
The root with its above five forms
has been used in the Holy Qur ' an
about 12 times.
Hassa j^*>
To slaughter, extirpate, kill,
make one's perceiving pow-
ers dead, rout. Ahassa'^^Y.To
perceive, feel, know; perceive
a thing by the senses.
Tahussuna 'jj.„-£ : You were
extirpating, routing, slaying,
destroying, annihilating.
Ahassa ^->1 (prf. 3rd. p. m.
sing. IV): Hepercieved. Tuhissu
^ru (imp. 2nd. p. m. sing.):
Thou perceive Ahassu \°J~*>\
(prf. 3rd. p.m. plu. IV): They
perceived. Tahussuna Oj-**^
(imp. 2nd. p. m. sing.): You
extirpate. Tahassasu \°jL+£
(perat. m. plu. V):You find out.
Hasis t ^— > (n): Faintest
sound; Slightest sound. (L; T; R; LL)
The root with its above forms
has been used 6 times in the
Holy Qur'an.
123
Hasama
Hashara
Hasama ~~>
To cut off, stop, deprive.
Husuman \*j~+>(v.n. ace.) With
no break; In succession; Continu-
ously; Without cease; Unhappy;
That cuts off the good. (69:7). (L;
T; R; LL)
Hasuna 3— >/Hasana "^ >
To be handsome, make good,
seem good or beautiful, be
excellent. Muhsin j— ^: Well-
doer; Beautiful; Good. It has
been explained by the Holy
Prophet (PBUH) "You become a
Muhsin if you pray and wor-
ship Allah in such a way and
spirit and certitude that you
feel you are seeing Him or
with a lower degree of certi-
tude that you at least feel that
He is seeing you..
Hasunat >■".;,,.> (prf. 3rd. p. f.
sing.): She become excellent.
Ahsana 3—>l (prf. 3rd. p.m.
sing. IV): He did good, did excel-
lently, was very kind. Ahsanu
Ijl— >l (prf. 3rd. p. plu. IV):
They did good. Ahsantum ,.r.;...»> I
(prf. 2nd. p. m. plu. IV): You did
good. Yuhsinuna j_ > l-**j (imp.
3rd. p. m. plu. IV): They do good.
Tuhsinu \y~^ (imp. 2nd. p. m.
plu.IVfmaiNun dropped) : You do
good. Ahsin j— >l (perat. m.
sing. IV): Thou did good. Ahsinu
[ji*»>l (perat. m. plu. IV):You
do good. Ihsdn jL*>l (v. n. II):
Kindness. Muhsin j— ^ (ap-
der. m. sing.): Well-doer; Beau-
tiful; Good. Muhsinun jj^*^
(nom.) Muhsinin crc~*£ (ace.
ap-der. m. plu.): Well-doers.
Hasanan tL-> (v. «.): Well;
Good. Hasanatun <cl»*> (n.
sing.): Good. Hasandt o L^>
(n. plu.): Good deeds. Husnd
^^> (f. of Ahsana, n.f. elative):
Good reward; Beauty. Husnun
j^-. > (n.v.): Beauty. Husnayain
i>~~>> (n. dual.): Two good
things. Hisdn jL-> (n. plu.):
Beauteous; Beautiful ones. (L;
T; R; LL)
The root with its above forms
has been used in the Holy Qur ' an
about 194 times.
Hashara
To gather together, raise from
the dead, banish. Hashrun
_ r i>: Banishment; Assembly;
Emigration. Hashir jL\>: One
who assembles, who raises
from the dead. Mahshur jj-i^:
Gathered together.
Hashara ^2L> (prf. 3rd. p.m.
sing.): Gathered. HashartaCjjJL>
(prf. 2nd. p. m. sing.) Thou
gathered. Hasharnd b^i* (prf.
1st. p. plu.): We gathered.
Yahshuru j-1*sj (imp. 3rd. p.m.
sing.): He gathers. Nahshuru
(imp. 1st. p. plu.): We will
124
Hasaba •
Hasira
j~i3>
gather. Nahshuranna jj^u
(emp. 1st. p. plu.): We must
gather. Hushira jl> (pp. 3rd.
p.m. sing.): Was gathered.
Hushirat Cj^1> (pp. 3rd. p. f.
sing.): Was gathered. Yuhsharu
j-1*sj (pip. 3rd. p.m. sing.): Will
be brought together. Yuhsharuna
jj^l^u (pip. 3rd. m.plu.): They
will be brought together.
Yuhsharu Ij^l^u (pip. 3rd. p.m.
plu. ace): They will be brought
together. Tuhsharuna jj^-^
(pip. 2nd. p. m. plu.): You will be
brought together. Hashrun jA»
(«.): Gathering; Assembling of a
crowd. Mahshuratun sjj-1^
(pet. pic): That blocked together.
Hashirina IrLr"^ ( act - P^ c - m -
plu.): Round up. Yahshuru
j-I^sj (imp. 3rd. p.m. plu.): He
will gather. Ihsharu lj_ r i»l (prt.
2nd. p. plu.): Roused up. (L; T;
R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 43 times.
Hasaba
To throw pebble at, scatter
gravel, cast into the fire.
Hasabun y~a> (n.): That which is
castintofire;Fuel(21 :98). Hdsibun
yv^»l> (act. pic. m. sing.): Violent
wind bringing with it shower of
bubbles. (17:68; 29:40; 54:34;67: 17).
(L; T; R; LL)
Hassa L ^a>
To be clear, evident, shave (the
hair), destroy a thing. Hasasun
^a> : Scantiness of hair on the
head.
Hashasa [/il-».,^» (prf. 3rd. p.m.
sing; quad, verb.): Appeared in
broad light; become clear, mani-
fest. (12:51). (L;T;R;LL)
Hasada Jt-a>
To reap, mow, destroy, slay.
Hasadtum |»j'jl<2> (prf. 2nd. p.
m. plu.): You reaped (12:47).
Hasadun jLa> (v. n.): Harvest;
Harvesting time. That which re-
mains on the ground after the
crop has been reaped; What falls
off and becomes sc attered of the
seed produce. (6:141). Hasid
Ju ^> (act. 2 pic. m. sing.):
Mown down; Cut off; Reaped.
Reaped seed-produce; Grain
that is reaped; Seed-produce torn
up and carried away by the wind;
Slain. (11:100; 50:9; 10:24;
21:15). (L;T;R;LL)
Hasira ^^/Hasara ^>
To be strait, restricted, hin-
dered. Hasur jy^s-: Chaste.
Hasir j~^>: Prison. Ahsara
_^s> \ : To prevent, keep backfrom
125
Hasala J^a>
Hasana
u-a>
ajoumey.
Hasirat o^a> (prf. 3rd. p. f.
sing.): Straitened; Constricted.
Uhsiru \jj*a>\ (pp. 3rd. p.m. plu.
TV): They are restricted. Uhsirtum
tpj^3>\ (pp. 2nd. p.m. plu. IV):
You have been besieged. Ihsuru
\jj^2>\ (prt. m. plu.): Beset; Be-
siege. tLasir j*^a> (act. 2nd. pic):
Prison-house. Hasurjj^a> (ints.):
Chaste; Utterly chaste. (L; T; R;
IX)
The root with its above forms has
been used in the Holy Qur'an
about 6 times.
Hasala J^a>
To be over and above, mani-
fest, make present, come to
light, obtain, remain, happen,
be bared, come and brought
forth; appear; To be made
known.
Hussiui J~^> (pp. 3rd. p.m. sing.
II): To be made known; Manifest;
Broughttohght(100:10).(L;T;LL)
Hasana 3~^> / Hasuna -jla>
j^29u : Jul m 3>(ULm3>
To be guarded, be inacces-
sible, be chaste, be strongly
fortified, be preserved, be pro-
tected. Husun jj~2> plu. of
Him l y~a.>: Fortresses.
Muhssanun j-^>w: Fortified;
Fenced in. Ahsana '^a>\: To
keep safe, keep in safe custody,
marry. Muhsin^ssrj>: One who
is chaste or continent.
Muhsanatun i^2*j>: Married
woman; Chaste and modest
woman; Free woman who is not
aslave.Z/wa/2 jLa>l: Takingin
permanent marriage ; Fortifying
a place or person ; Marrying.
Ahsjanat c*^2> I (prf. 3rd. p. f.
sing. IV): She guarded.
Uhsinna 1 j-.^a>l (pp. 3rd. p. f.
plu. IV): They (f.): guarded,
wedded, guarded their chastity,
are wedded. Tuhsinuna
jy,.s>>u (imp. 2nd. p. plu. IV):
You preserve. Tuhsina ^■n-£
(imp. 3rd. p. f. sing. IV. ace):
(May) protect. Tahassunun
j;^-?-£ (v.n. V): To keep chaste.
Muhsinina lyc*^£ (ap. der. m.
plu. IV): Those who are in pro-
tection from sinful sexual inter-
course; Wedded men. Muhsi-
nat c*\.st-£ (ap-der, f. plu. IV):
Those women who are in pro-
tection from sinful sexual inter-
course; Wedded women.
Husun jj..<a> (n. plu.): For-
tresses. Muhasmnatun cSLa£
(pis. pic. f. sing.): Fenced. (L;
T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 18 times.
126
Hasa iJ u2>
Hadzara ^a>
Hasa l^s>
To strike with a pebble. A/wa
j<a>l for Ahsayu LS -a>l com-
parative form: Clever in cal-
culating. A/jasa^<3>l (IV.): To
number, calculate, compute,
take an account of, know,
reckon, understand. Hasiyyun
l y^^>: Very prudent.
Ahsd Lg -^a>l (p$ .?«£ p.m. sing.
IV): He counted. Ahsaind b.....a>l
(/?/^ /.tf. p. p/w. TV): We counted.
LanTuhsuhu »j*a^ jJ (imp. neg.
2nd. /?.m. p/w.): You can never
count. LdTuhsu Ij.^V (imp.
neg. 2nd. p.m. plu.) You cannot
count; You will not be able to
count. Ahsu f$^a>l (perat. m.
plu.): You count. (L; T; R; LL)
The root with its above five forms
has been used in the Holy Qur'an
about 1 1 times.
Hadzara ^a>
To be present, present at, stand
in presence of, hurt, be at
hand. Hadzirun j^>\> One
who is present at; Present;
Close upon. Ahdz.ara ^a» I IV .
To present, bring into the pres-
ence of, cause to be present,
put forward. 'An Yahdz.uruni
i J>j J ^a*u_ jjx: Lest they hurt
me ; Lest they should come near
me. Hadzirat al-Bahr _^-J!
~tj^>\>: Close upon the sea.
Ahdzara's±2> I (IV) : To present,
bring into the presence of, cause
to be present, put forward.
Muhdz.arun ^s^: One who is
made to be present, brought for-
ward, given over to (punish-
ment). Kullu Shirbin
Muhtadzrun jjj^L^^jjJj'JX :
Each time of drinking to be
attended (by everyone) in turn;
Every share of water shall be
attended; Each portion of wa-
ter should be divided among
those who are present.
Hadzara j^s> (prf. 3rd. p.m.
sing.): It was presented; It ar-
rived. Hadzaril \jj^>- (prf. 3rd.
p. m. plu.): They attended.
Ya hdz uruni jjj^i^u (comb, of
Yahdzuru + ni): They may come
to me. Vhdza rat Cjj^a>\ (prf.
3rd. p. f. sing. IV. f): She has
presented. Nu hdzi ranna \5j*ki*6
(pp. 1st. p. plu. emp. IV): We
shall certainly make present.
Uhdzirat Cjj^3>\ (pp. 3rd. p. f.
sing. IV): Is taken to presence.
Hadzirun j^>{> (act. pic. m.
sing.): Present. Hadzirin 1 >j j -^L>
(act. pic. m. plu. n. d.): Those
who are close to. Mu hdza run
y^>u> (pis. pic. sing. IV): Who is
presented. Mu hdza runa ^jj^a»u>
(nom.) /Muhdzarina jjj^aa^o
(ace./ pis. pic. m. plu.): Who are
brought forth. Muhtadzarun
j^i*j> (pis. pic. m. sing. VIII):
One who approaches, who comes
127
Ha dzdz a Ja>
Hazara 'Ja>
on his turn. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 25 times.
Hadzdza^2>
To incite, instigate, excite,
rouse. It is stronger than
Ha thth a \Z~>.
Yahu dzdz u Ja^u (imp. 3rd. p.m.
sing, assim.): He urges (69:34;
107:3). Taha dz.dz. una jj^^
(imp. 2nd. p.m. plu. VI): To urge,
incite one another (89: 18). (L;T;
R;LL)
Hataba yia>
To abound in wood, pick up
firewood. (With 'aid i _J^t)
speak ill. (With bd o) speak
well. il*> <j >-Ja> : Come to
rescue.
Hataban \Ja>(n.plu.): Firewood;
Slander and calumnies; Evil tales
to kindle the flames of hatred
(72:15) Al-Hatab «J»JI: Fire-
wood; Slander; Evil tales (1 1 1 :4).
(L; T; Bukhari; Razi;
Zamakhshari; LL)
Hattala>
To put down (a burden), leave
off, lower.
Hittatun iL> (n.)\ Forgiveness;
Putting down; Remission (of sins).
It is a prayer for the putting down
of the heavy burden of sins and for
repentant (2:58; 7:161). It also
means say truth (2:58;7:161). (L;
T; R; Ibn Kathjr; LL)
Ilatama Ja>
To break into small pieces,
crush, crumble, smash. Hatam
al-Dunyd LjjJI Jss-: Vanities
of this world.
Yahtimanna "&Ja»u (emp. 3rd.
p.m. sing.): Surely will crush.
H_ut_am »lk> («.): Chaff.
Hutamatun <uk> (n.): Crushing
fire;Vehementfire. (L;T;R;LL)
The root with its above three forms
has been used in the Holy Qur'an
about 6 times.
Hazara 'Jit>
To prevent; restrain; forbid;
confine; limit; restrict; enclose.
Mahzurun jj&£ (pact. pic. m.
sing.): Forbidden; Restrained one;
Unapproachable (17:20).
MuMazir Jei*j>(ap-der. m. sing.
VIII): One whopenscattle; Maker
of hedges; Fold builder; One who
builds a fold for cattle of wood or
reeds; Enclosure maker. (54:31)
(L; T; R; LL)
128
Hazza 2a>
Haffa<_i>
Hazza Ja>
To be in good circumstances.
Z/azz Ja>(«.)- Part; Portion; good
fortune. (L; T; R; LL)
The word has been used in the
Holy Qur'an about 7 times.
HafadaJui>
Jub-_ : : ljii>. b!ji>
To do a thing speedily, minis-
ter, be nimble in work.
Hafadatun » ji> (collective noun
p/«. of HafidxJ& ): Grandsons;
Grandchildren; Daughters.
(16:72). (L;T;R;LL)
Hafaray>
To dig, excavate, scrutinize.
Hufratun lji> (n.): Ditch; Pit;
Abyss; Hallow; Cavity; Grave.
(3:103). Hdfiratun »yL> (act.
pic.f. sing.): Former state; Origi-
nal form; First state. (79:10). (L;
T; R; LL)
IlafizaJito-
To guard, protect, take care
of, watch, put in store, pre-
serve, learn by heart.
Haflzfl ka> (pr/i 3rd. p. m.
sing.): He protected, watched,
guarded. Hafiznd Uii> (p/^ Zs£
p. plu.): We have guarded.
Yahfazfi/Yahfazfina '^Joa^u/
\jlkJL9u (ace./ imp. 3rd. p. m.
plu.): They may guard. Yahfazna
jk»-».j (z'mp. 3rd. p. f. plu.):
They protect. Nahfazu Ja*»u
(imp. 1st. p. plu.): We protect.
Ihfazfi \jlai>\ (prt. m. plu.):
Watch; Bewatchful. Yuhdfizfina
j^laiUij (imp. 3rd. p. m. plu.
III.): They guard. Istuhfizfi
ljk»-»r,„l (pp. 3rd. p. m, p/zz.):
They were made protectors, were
entrusted. Hifzun iai> (?7.): Pro-
tection; Guarding. Haflzfi l^iiU-
(prt Z7i. p/w.): You protect, guard.
Hdflzfin Jai l> (ac?. pzc. m. Mng. ) :
Protector; Guardian. Hdfizin/
Hdfizfin oJii L> / j^Iai L> (ace. /
act. pic. m. plu.): Protectors,
Guardians. Haftzatun oliaiU-
(act. pic. f. plu.): Protectors.
Hafazatun iki> (n. plu.): Guard-
ians. Hafizun 3iji> (act 2n<i.
pzc. m. sing.): Protector. Mahffiz
J?ji^ (pet. pic. m. sing.): That
is given protection; Protected one.
(L; T; R; LL)
The root with its above forms
has been used in the Holy Qur ' an
about 44 times.
HaffaCi>
To surround, encompass,
throng around; crowd round; go
around; hedge. Haffun <lil>:
One who goes round about.
129
Hafiya^yi^
Haqafa Lu>
Hafafna Lib- (prf. 1st. p. plu.
assim.y.Wehedge (18:32). Hdffina
i>iL> (act. pic. m. plu. assim.):
Those who are thronging around,
crowding around (39:75). (L; T;
R;LL)
Hafiya^yi^
<Jbij ;*U>
To go barefoot, honour greatly,
show great joy, be familiar, be
solicitious, be well-informed,
be curiously solicitous, do a
thing in an excessive measure,
exceed the usual bounds in
doing (something), try hard,
gain insight (into something)
by persistently inquiring about
it, be eager in search of a thing,
show much solicitude and
manifesting joy or pleasure at
meeting another, go to the ut-
most in asking or inquiring or
knowing in the utmost degree,
be kind, press.
Hafiyyun <J &> («.): Solicitious
curiously ; ^Vell acquainted (7 : 1 87).
Hafiyan Li>': Ever kind (19:47).
Yuhfi ^ybu (imp. 3rd. p.m. sing.
IV.): He insisted, pressed (47:37).
(L; T; R; LL)
HaqibaCJi>
t_*J^u
: Li>
To be suppressed; rainless
year, unproductive. Haqab al-
Amr jA*i\ v~*> : The affair be-
came marred or impeded.
Haqab al-Matr Jaji]\\ r Ji>: Rain
was delayed.
Huqubun Lb- (plu. of Huqbatun
or Hiqbatun <ub-: Period of time ;
Long time; Long period; Ages;
Eighty years; Year, Years; Un-
limitedperiodoftime;Age,(18:60).
Ahqdb^j\I>\ plu. of Huqbah or
Hiqbah: Ages (78:23). (L; T; R;
Jauhari; Asas; Qamus; LL)
Haqafa^_ia>
To be curved, lie on the side.
Hiqfun <JLk> pi. Ahqdf kJU>l:
Long and winding tract of
sand; Sand dunes. Al-Ahqdf
i_sU>*5fl applies particularly
to certain oblong tracts of
sand in the region of al-Shihs
also known as al-Dahna'
(The red sand). It is the
name of the land extending
north-south fro Jordan to
Yemen and east-west from
Najd to Hadzramout, cover-
ing an area of about 300,000
sq. miles. These are com-
paratively hard plains, cov-
ered at intervals with long
and winding sand dunes
which have assumed bowed
forms. This land was for-
merly inhabited by the tribe
of 'Ad.
Al-Ahqaf <J\1>^\: (45:21). (L;
T; R; LL)
130
Ilaqqa J£-
Hakama '&&■
Haqqa^}>
o~
:!i>
To be right, j ust or fitting, wor-
thy of, justly due to, proper,
genuine, real, a fact, true, ne-
cessitated, suitable, necessary,
incumbent upon, suited to the
requirement of justice, become
certain, authentic, deserve.
Haqqa J> {prf. 3rd. p.m. sing,
assim.): It has become an estab-
lished fact, has been justified, has
deserved, has become necessary
as suited to the requirement of
justice. Is an obligation incum-
bent. (2:180). Haqqat cJi> (prf.
3rd. p.f. sing.): It has been justi-
fied. Huqqat cJi> (pp. 3rd. p. f.
sing.): It has made fit. Yahiqqu
J»u (imp. 3rd. p.m. sing.): He
justifies. Istahaqqa j^c^J (prf.
3rd. p.m. sing. X): Deserved.
Istahaqqa UUtlJ (prf. 3rd. m,
dual. X): The twain deserved Al-
Haqqu jil The Truth; One of
the excellent names of Allah; Due
share; Justice; Right claim; What
ought to be; Duty, Incumbent.
Haqiqun JjJi> (act. 2 pic. m.
sing.): Incumbent. Haqqatun
<^L> (act. pic. f sing.): Reality;
Inevitable realty. Ahaqqu J>l
(elative.): More entitled, more
worthy. (L; T; R; LL; Kashshaf)
The root with its above forms has
been used in the Holy Qur'an
about 287 times.
Hakama '&>
To restrain from, exercise au-
thority, command, give judg-
ment, judge, be wise. Hukmun
(»So-: Judgment; Wisdom; Rule
of Judgment. Hakam «&*■:
Judge. Hakim *£l> plu.
Hukkam »lSv> and Hdkimun
j_y£[>: One who judges;
Judge. Hikmat a*&^>: Wis-
dom. Hakim *-:&>: Wise;
Knowing. Ahkam *£>l :
More or most knowing or wise.
Hakkama t&>>: To take as
judge. Ahkama 'S*>\: To
confirm. Uhkimat c~&>\:
Characterized by wisdom;
Guarded against corruption;
Made firm, solid, sound, free
from defect or imperfection;
Sound in judgment. Basic
and fundamental (of estab-
lished meaning); Made clear
in and by itself. Muhkam
rS^'- Clear and perspicuous;
Void of ambiguity; Having
definite meanings which is
clear and is to be taken in its
literal sense, is distinguished
from that which is allegori-
cal and figurative. Tahakama
Li'Lsi :To go together to judg-
ment.
Hakama *5o- (prf. 3rd. p.m.
sing.): He judged, gave deci-
sion. Hakamta Cw*$o- (prf. 2nd.
131
Halafa Lil>
Halaqaj^*
m. sing.): Thou ruled, judged.
Hakamtum *^*5o- (prf. 2nd.
p.m. plu.): You ruled, judged.
Hakimin ou5"l> (act. pic. m. plu.):
Judges. Yahkumu '&>*->. (imp.
3rd. p.m. sing.): He will judge.
Yahkumani jL&*j (imp. 3rd.
m. dual.): The twain will judge.
Yahkumuna jjjr^nj (imp. 3rd.
m. plu.): They will judge.
Tahkumu £*£■ (imp. 2nd. p. m.
sing.): Thou will judge. Ahkumu
l»x>l (imp. 1st. p. sing.): I will
judge. Tahkumu \j. A £^/
Tahkumuna '^y&S- (imp. 2nd.
p.m. plu): You judge. Ihkum
-£>l (prt. m. sing.): Give judg-
ment. Yuhakkimuna jj^So^j
(imp. 3rd. m. plu. II.): They
appoint to judge. Hakkama '£*>
(II.): Asked one to judge, ap-
pointed one to judge. Uhkimat
C*o5o-1 (pp. 3rd. p. f. plu. IV):
Made firm; It is guarded.
Yatahakamu •5'Ix^j n. d. /
Yatahakamuna j^S\^Sj (imp.
3rd. p. m. plu. VI): They make
judge. Hukmun *£» (n.): Judg-
ment; Ruling; Decision; Knowl-
edge. Hakamun *5o- (n.): Ar-
bitrator. Hukkam » Us> (n. plu.):
Rulers; Judges. Hikmatun <uSo-
(n.): Wisdom; Knowledge; eq-
uity; Justice; forbearance; firm-
ness; according to the truth and
occasion. Hakim **£> (n.):
Wise; Full of wisdom; One who
possesses quality which discrimi-
nates between truth and false-
hood and is free from incognity
or doubt. Ahkam £^\(elative):
More powerful. Muhkamatun
<u£*£ (pis. pic. f. sing. IV):
Firmly constructed. Muhkamat
oLS^o (m. plu.): Unambigu-
ous; Definite, Decisive; Admit-
ting of only one interpretation.
(L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 209 times.
Halafa Cil>
To swear, make an oath.
Halldf o*A>: One who
swears; Great swearer; One
who swears habitually.
Halaftum *^ii> (prf. 2nd. p.m
plu.): You have sworn
Yahlifuna jjil^u (imp. 3rd. p
m. plu.): They swear
Yahlifunna jji1*j (imp. 3rd. p
plu. emp.): They surely swear
Halldf \J%> (ints.): One who
swears habitually. (L; T; R; LL)
The root with its above four
forms has been used in the Holy
Qur'an about 13 times.
Halaqa jjl>
To shave.
LdTahliqu l^ii^V (prt. neg.
m. plu.): Do not shave (2:196).
Muhalliqina i>jlL>^ (ap-der.
m. plu. II): Having shaved
(48:27). (L;T;R;LL)
132
Hallaqa j^>
HallaJ>
Hallaqa ji>
To cut the throat.
Hulquma 1^jjJl»-: Throat; Gullet
(56:83). (L; T; R; LL)
HallaJ>
To untie (a knot), remit (sin),
solve (a difficulty), unbind,
absolve. Halla "As-: To alight
at, become (time); be obliga-
tory on, become lawful, fulfil
the rites and ceremonies re-
quired of a Pilgrim, be law-
ful, descend. Hillunillun 3»:
To alight as a conqueror, be
a target of every conceivable
abuse, harm, injury, cruelty
or violence against life, prop-
erty or honor, be considered
lawful, be killed or be done
any harm. Halal J)L>: Law-
ful; One who has performed
all the rites and ceremonies
of aPilgrim. Haldil^Js-: plu.
of Halilun J-~b: Wife.
Tahillatun il&: Dissolution
of a vow. Mahillun *^£:
Place of sacrifice. Ahalla
3*1: To render lawful, allow,
allow to be violated, violate,
cause to descend or settle
(with double ace). Muhillun
3*-»: One who considers law-
ful that which is unlawful.
Ghaira muhilli 3*vr^ : Not
violating the prohibition. Here
muhilli is for muhillina.
Halaltun *Jd> (prf. 2nd. p.m.
plu. assim.): You put off the
Ihrdm sanctity. Yahlil / JJi*j
Yahlillu JJl*j (imp. 3rd. m.
sing, assim.): Become allowed,
lawful, permissible; Will fall;
Falls. Tahullu 3*^ (imp. 3rd.
p. f. sing.): Enters; Falls upon.
Tahillu J^cJ' (imp. 3rd. p. f.
sing.f.): She will make lawful.
Yahillauna 'jjO»u (imp. 3rd. p.
m. plu.): They make lawful.
Uhlul JJl>I (prt. m. sing.):
Loose (the knot), remove the
impediments. Ahalla 3*1 (prf.
3rd. p.m. sing. IV): He has
allowed. Ahallu \'jl>\ (prf. 3rd.
p. m. plu. IV): They have al-
lowed, caused to fall. Yuhillu
Jl*j (imp. 3rd. p.m. sing.):
Makes lawful. Yuhillu I^I*u/
Yuhilluna oj^>. (i ,n P- 3rd. p.
m. plu.): They make lawful.
Tuhillu y*u / Tuhilluna jjb^
(imp. 2nd. p.m. plu.): You
make lawful; Alright. Uhilla
3*1 (pp. 3rd. p.m. sing. IV): It
(m.) has been made lawful.
Uhillat cJ*l (pp. 3rd. p. f sing.
IV): It (f.) has been made lawful.
Hillun 3* (n.): Allowed; Made
lawful; Alight. HaldlunJ)L>-(n.):
Allowed; Made lawful. Haldilu
Jj^l> (n. plu.): Wives. Muhulli/
Muhullin < J^-» /i>J*^ (ap- der.
n. plu. IV.): Those who allow.
133
Halama
£.
Hama' U*
Mahillun \^u> (n. for place):
Destination. Tahillatun i\^- (n.):
Thing by which an oath is expi-
ated. Ahlalnd UJi> I (prf. 1st. p.
plu.): We have allowed, made
lawful. Yuhillu "\*u {imp. 3rd.
p. m. sing.): Yuhillu /Yuhilluna
\jil?u/jjL>u (ace. imp. 3rd. p. m.
plu.): They make lawful. (L; T;
R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 51 times.
Halama Ji>
Halman A> I Hulman A>
To dream, have a vision, at-
tain to puberty. Halima 'A>
Hilman U>: To be for bear-
mg. Hulmun A> plu. Ahldm
J)L>\: Dreams. Hilmun A>:
Understanding, plu. Ahldm
Hulman Jl>: Puberty; Period
of life at which a person be-
comes capable of reproduc-
tion. Halim *JU: Forbearing;
Kind; Gracious; Intelligent.
Hulm Jl> (v.n.): Puberty.
Ahldm »*>L>I (n.plu.): Dreams.
Halim *Jb- (act. 2 pic. m.
sing.): Forebearing. One of the
excellent names of Allah. (L; T;
R;LL)
The root with its above three
forms has been used in the Holy
Qur'an about 21 times.
Haliya^
To give ornaments, adorn with
ornaments. Hilyatun <Ll>: Or-
naments; Trinkets. This word
is used as a collective noun and
it is also a plu. of Halyun ( _ ? 1>
and Huliyyun^Je-. Hullu\JL> :
They will be given ornaments.
It is same as Huliyyu from
Halld.
Hilyatun <ul> («.): Ornaments;
Trinkets. Hullu\J> (pp. 3rd p.m.
plu. II): They will be given orna-
ments. Yuhallauna jj^j (pp. 3rd
p.m. plu. II): They will be given
ornaments. Hilyatun <ui> («.): Or-
nament. Huliyyun ^J> (n. plu):
Ornaments. (L; T; R; LL)
The root with its above five forms
has been used in the Holy Qur'an
about 9 times.
Hama' t?
To clean out mud (from a
well). Hama'un *L>: Black
feted mud, slime (a combina-
tion of earth and water, earth
having the source of body and
water of the soul or life; Mud
transmuted or moulded into
shape; Slack mud. Hami'atun
Si?": / of Hami'un.
Hama'in L> (n.): Clay (15:26;
28:33). HamVatin~ila>(n.): Black
134
Hamida Jl»>
Ilamida Jl»>
mud (18:86). (L; T; R; LL; Razi)
Hamida Ju>>
To praise for, equite for.
Hamdun .u>: True praise. This
word not only embodies the
idea of thankfulness but also
has reference to the intrinsic
qualities of the object of praise.
Hamd is always true and used
only about such acts as are
volitional. It also implies admi-
ration, magnifying and
honouring of the object of
praise, humility and submis-
siveness in the person who
offers it. Hamd is a praise
which is offered in apprecia-
tion of commandable action of
one worthy of praise. It also
includes lauding one who has
done a favour of his own voli-
tion and according to his own
choice. It is not only a true
praise but also an admiration.
The word Shukr ( v £.-i -
Thanks) differs from Hamd in
the sense that its application is
restricted to beneficent quali-
ties and praise. The word
Madha ( r Jk - Gratitude) dif-
fers from Hamd in the sense
that it also applies to involun-
tary beneficence. The word
Hamd is much much more
comprehensive than Shukr,
Madha and Thana\£ (R; T; L;
LL). Thus Hamd is the most
appropriate word to be used
when a reference to the intrin-
sic goodness of Allah and ex-
treme loveliness in the person
who offers it is intended, in-
stead of any other word which
is used in varying significance
in the sense of praise and
thankfulness. In common use,
the word Hamd has come to be
applied exclusively to Allah.
The word Hamd also conveys
that Allah combines all kinds
of glorification in His Being
and is unique in all His beau-
ties and bounties. He is sub-
lime; His glory is free from
any defect and is not subject to
any change, and is immune
from all afflictions and draw-
backs. He is perfect, the glori-
ous and subject to no limita-
tion. To Him is due all praise
in the beginning and in the end
through eternity. It also de-
clares that Allah is the Being
Whose attributes are beyond
computation and Whose ex-
cellencies cannot be num-
bered, and Who combines in
His Being all beauty, bounty
and glory. Reason is not able
to conceive of any good which
is not comprehended among
Divine attributes. It also con-
notes that all excellencies be-
long to Him as a matter of
right, and that every type of
praise whether relating to ex-
ternal aspects or internal reali-
ties is due exclusively to Him.
135
Hamara^
HamalaJ^
The word Hamd is used in the
chapter Al-Fatihah both in the
active and the passive sense.
That is, it is used both for the
subject and the object, and
signifies that God receives
perfect praise and also be-
stows it. The attribute Rah-
man signifies that the word
Hamd is used in the active
sense and the attribute Rahim
signifies that it is used in the
passive sense. It is because
of this that the Holy Prophet,
peace and blessings of Allah
be upon him, so is
Muhammad and Ahmad
(Nooruddin). Hamid -ul»
One who praises. Hamid JlJ?":
Worthy of praise. Ahmad JuM
Most praiseworthy; Re-
nowned; Name of the Holy
Prophet anj£. Muhammad
\a£: Name of the Holy
Prophet gj, Much praised,
Highly lauded. Mahmud
$y±£: Praised. Lauded.
Yuhmadu/Yuhmaduna Ij-U*sj
/ jjju^ij {acc./n. d. pip. 3rd p.
m. plu.): They are praised.
Hamidun jjJu>L> {act. pic. m.
plu. ) : Those who praise (Allah).
Hamdun Ju> (v. n.)\ Praise.
Al-Hamdu juJ-l All types of
perfect and true praise. Hamid
JlJ?" {act. 2nd. pic. m. sing.):
Praiseworthy. One of the names
of Allah. Ahmad JL?I : The
praised on. Proper name of the
Holy Prophet^, (61:6).
Mahmud $ja£ {pact. pic. m.
sing.): Praised. Muhammad
Sa£ {pis. pic. V): Praised one.
Name of the Holy Prophet § ,
(3:144; 47:2; 48:29). (L; T; R;
LL)
The root with its above forms
has been used in the Holy Qur ' an
about 68 times.
Hamaraj^>
To excorate, pare a thong of
leather, flay (sheep), strip of
superficial part (e.g. peel, bark
etc.). Humrun J?: plu. of
Ahmarj!'\; Red. HimdrjL*?-
{n.): Ass; Donkey. Himdris so
called as the eyes of donkey
become red while braying.
Himar jL> («.): Ass; Donkey;
Humurun ^*> and Hamir ^Jf
{n. plu.): Asses. Humrun j*>
{plu. of Ahmar J?\): Red. (L; T;
R;LL)
The root with its above forms has
been used in the Holy Qur' an
about 6 times.
Hamala3-»>
To carry, bear, bear away,
load, charge with, impose a
burden, conceive, be with
child, undertake responsibil-
ity, provide with carriage and
136
Hamala J*>
Hamala J*>
other necessaries of a journey,
attach anyone, charge (with
ala), know by heart, show an-
ger, relate, rely upon, incite,
betray the trust. Hamlun J? pi.
Ahmal JliM: Burden; Fetus in
the womb; Time during which
the fetus is in the womb. Himlun
\^>: Burden; Load. Hdmilun
J~»l>: One who carries.
Hammalatuni^t: Woman who
carries much or frequently;
Portress. Hamulatun «L)jJ?*:
Beast of burden. Hammalajt:
To impose a burden on (with
double ace .) ; Charge one with
a duty. Ihtamala 3-w>l: To
take a burden on one's self;
bear a burden.
Hamala ^>(prf. 3rdp. m. sing.):
He bore or carried off or away;
gave a beast upon which to ride,
took upon himself, betrayed,
proved false, loaded, imposed the
thing as a burden (with ' ala i Jx) ;
He charged or assaulted or at-
tached him. Hamalu \°jL*> (prf.
3rd p. m. plu.): They bore.
Hamalat cJu> {prf. 3rd p. f.
sing.): She bore a child in her
womb, became pregnant.
Hamalta cJu> (prf. 2nd. p.m.
sing.): Thou bear. Hamalnd
Ld? (prf. 1st p. plu.): We car-
ried. Yahmalu fjJu*u (imp. 3rd
p.m. sing.): He carries.
Yahmilanna ^jL^u (imp. 3rd p.
m. sing, emp.): Surely he will
carry. Yahmiluna l)j&>u (imp.
3rd. p.m. plu.): They carry.
Yahmilu/Yahmiluna I^JUkj/
j^Jukj (acc. n.d. /imp. 3rd p.m.
plu.): They carry. Yahmilna
LJua^j (imp. 3rd p. f. plu.): They
(f.) refused to prove false, bear.
Tahmiluna j_>Jukj' (imp. 2nd
p.m. plu.): You bear. hdTakm.il
J-k^J*^ (prt. prayer). Thou lay
not burden (of disobedience)
(2:286). Tahmilu J**u(imp. 3rd
p. f. sing.): She bears. Ahmilu
J-»>1 (imp. 1st p. sing.): I carry.
Nahmilu J*»J (imp. 1st p. plu.):
We carry. Yuhmalu J^u (pip.
3rd p.m. sing.): He is borne.
Hummila A*>(pp. 3rd p.m. sing.
II.): He was loaded. Hummilu
l_^Ju> (pp. 3rd. p.m. plu. II.):
They were loaded, were charged
to observe the law. Hummiltum
*du> (pp. 2nd p. m. plu. II): You
were loaded, were charged with
the responsibility of following:
Hummilnd Lit (pp. 1st p. plu.
II): We were made to bear, were
laden. La Tuhammil Jliu'V (prt.
prayer neg. m. sing. II): Thou lay
not, charge not with (the respon-
sibility). Ihtamala J*2>l (prf.
3rd p. m. sing.VIII): He carried,
bore the burden. Ihtamalu I^Ul»l
(prf. 3rd p.m. plu. VIII): They
bore, carried. Hamlun Jl> (n . ) :
Burden; Pregnancy. Himal °Af>>
(n.): Load. Hdmilina u\L> L> (act.
pic. m. plu.): Bearers (m.).
Hamildt cJ%> L> (act. pic. f.plu.):
137
Hamma
CL
Hanjara ^»u>
Bearers (f.) ; Those (/".) who cany
load. Hammalatun J Uf" {act. pic.
f. sing.): Carrier; Bearer (of slan-
ders). Hamulatuni$j»> (rc.):Cattle
used for loading and carrying bur-
dens. (L; T; R; LL; Kf.)
The root with its above forms has
been used in the Holy Qur'an
about 64 times.
Hamma
r*
To heat, become hot or very
hot, melt. The word is used
both transitively and intransi-
tively. Hamm 1>: Vehemence
of heat. Hamim »~»>: Very hot
or very cold water; Near rela-
tive or warm friend. Yahmum
*j*»sj: Anything black; Smoke.
Hamim ^»> {act. 2nd pic. m.
sing.): Very hot or very cold
water; Near relative or warm
friend. Yahmum >y**s. Warm
(friend) Black smoke. (L; T; R;
LL)
The root with its above two forms
has been used in the Holy Qur'an
about 2 1 times.
Hama^/
To protect against, defend.
Hamiya ^^a?- Yahmd ( _ r »*y.:
To be hot. Hdmin »L>: Dedi-
cated stallion; Camel concern-
ing which certain superstitious
usages were observed by the
pagan Arabs ; Dedicated camel
after begetting ten young ones
letloose; Domestic animal that
is left at liberty without being
made use of any way whatso-
ever, selected mainly on the
basis of the number, sex and
sequence of its offspring.
Hamiyatun <u-oL> {act. pic. f.
sing.): Vehemently hot; Blazing
fire. Hamiyatun ZJ?"(n.): Zeal-
otry or tribal pride; Affectation;
Scorn; Indignation; Stubborn dis-
dain (its base is passion of protec-
tion and heat). Yuhma^ja^u {pip.
3rd p.m. sing.): Will be heated.
Hdmin »L> («.): Dedicated ani-
mal. (L;T;R;LL)
The root with its above four forms
has been used in the Holy Qur'an
about 6 times.
Hanitha<2:
To violate (an oath), incline
towards falsehood, sin, com-
mit an offense.
LaTahnath t^j»uV {prt. neg. m.
sing.): Break not thy oath; Do not
incline towards falsehood. (38:44).
Hinthc^>{n.): Offense; Sin; False-
hood (56:46). (L;T;R;LL)
Hanjara^k^-
Tocutopen the throat. Handjir
138
Hanadhaii>
Hanaka iii>
^>L>: plu. of Hanjqratun
~ij*^>:&i\A Hanjuran \jy*l>:
Throats; Gullets; Passage of the
breathe; Windpipes; Larynxes;
Upper part of the wind pipes.
Bala gh at Qalub al-Hanajir
j> bJ- 1 ojJUJ I cJiL : Hearts rose
up to the throats. This expres-
sion indicates the terror which
is natural when in extreme fear.
Hanajir j>\^> in. plu.): Gullets
(33:10; 60:18). (L; T; R; LL;
Mughnf)
Hanadhaii-
To roast.
Hanidh -Li> Roasted.
Hanidh Jui> {act. 2nd pic. m.
sing.): Roasted (1 1 :69). (L; T; R;
LL)
HanafaCii>
To lean to one side, incline,
turn away from error to guid-
ance, incline to the right reli-
gion; stand firmly on one side,
leave a false religion and turn to
right; HanifUu^- : One inclin-
ing towards a right state or
tendency ; Inclining to the right
religion; Uprightman; Straight-
forward ; One who turned away
from all that is false. In pre-
Islamic times this term had a
definitely monotheistic conno-
tation and had been used to de-
scribe aperson who turned away
from sin and worldliness and
from all dubious beliefs, espe-
cially idol worship. Many in-
stances of this use of the term
occur in the version of pre-Is-
lamic poets, e.g. Umayyahibn
Abi Salt and Jariral 'Aud. The
word HanifiJt.S^ is of Arabic
origin and not derived from the
Canaanite - Aramic word hanpa
which also literary means one
who turns away. (L;T;R;Zm;
LL)
HanifiJu^- (act. pic. m. sing.):
Hunafa lii> in. plu. of Hanif).
The root with its above two forms
has been used in the Holy Qur ' an
about 12 times.
Hanaka ili>
To put a bit or bridle upon (a
horse), bring into subjection,
destroy, overturn, sweep away,
cause to perish, bring under
authority, fasten, chew, un-
derstand, rub the palate, debar,
consume, take the mastery
over.
Ahtanikanna ^ul>l (imp. 1st
p. sing.): I shall certainly perish,
will most certainly bring under my
sway after having ( 17:62). (L;T;
R;LL)
139
Hanna
o*
Harajl>
Hanna j>
To have a longing desire for,
emit a sound as a she-camel
towards her young, be moved
with pity, yearn towards, in-
cline towards. Handn jLi:
Tenderness; Mercy; Blessing.
Hunain i>u>: A place on the
road to Taif about 18 miles to
the southeast of Makkah. This
place was a scene of a battle
between the Muslims and the
tribes of Hawazin and Thaqif
in 8 A.H. fought just after the
surrender of Makkah. The
date of battle according to the
Christian calendar is 1st Feb-
ruary 630 A.D.
Handnan 5^> (y.n.): Tender-
ness; Tenderheartedness (19:13).
Hunain i>u> ( n. of a place):
(9:25). (L;T;R;LL)
Haba Ol>
To transgress, commit a sin,
do what is unlawful. Huban
\->j>: Sin; Transgression;
Crime; Injustice; Perdition;
Destruction; Trial; Disease
Huban l>j> («.): (4:2). (L; T; LL)
Hataol*
To fly about, prowl around.
Htitun cJj>: Fish. Its plu. is
Hitdnun jU~>.
Hutuncjj>: (18:61). Hitdn^\s^>
(n. plu.): ( 7:163). Sahib al-Hut
CjjJ-\ <^>La : Surname of Jonas
(18:63; 3'7:142; 68:48) (L; T; R;
LL)
Hajari
To desire, be in want of, need,
require. Hdjatun a>[>: Want;
Desire; Need; Feeling of need;
Necessity; Thing; Matter;
Wish.
fla/afart:S-L>(n.):(12:68;40:80;
59:9). (L;T;R;LL)
HadhaJl>
To drive fast, keep with care,
gain mastery over, get the bet-
ter of, prevail over, gain an
advantage.
Istahwadha 'h J »c~,\ (prf. 3rd p.
m. sing. X): Gained mastery
(58:19). Nastahwidhu S^kLi
{imp. 1st p. plu. X): We get
mastery (4:141). (L; T; R; LL)
Harajl>
,, ,, ,
jy~. ■ bj*
To return to or from, be per-
plexed, go back, become
dazzled by a thing at which one
140
Hasha ^iU-
Hatail>
looked so that the eyes were
turned away from it, become
confounded or perplexed and
unable to see the right course,
err or lose the way. Hawaral
Muhawaratan : jj> /ijj Uw : To
converse with another, hold a
conference, argue. Havira'jJ*:
To have eyes with white por-
tion intense white and black
portion intense black; wash;
whiten clothes by washing
them. Hawtir jl>>: Intense
whiteness of the eyeballs and
lustrous blackness of the iris.
Hur jj> plu. of Ahwar jj>\
(m.) and of Houra' (f.) : Pure
and clean intellect; Purity and
beauty. As regards the word
Hurjj> in its feminine conno-
tation a number of commenta-
tors, among them Al-Hasan of
Basra, understood it as signi-
fying the righteous among the
women. The term can apply
to the righteous of both sexes.
Haw an ^jjj>- One tried and
found to be free from vice and
faults; Person of pure and un-
sullied character; One who ad-
vises or counsels or acts hon-
estly and faithfully; True and
sincere friend or helper; Se-
lected friend and helper of a
prophet. The expression ap-
plies to the Disciples of Jesus
Christ. (L: T; Qamus; R;
Mujahid; Razi; Ibn Kathir; IJ;
LL)
Yahur jjxj (imp. 3rd m. sing.):
Goes back. Yuhawiru jj[»u(imp.
3rd p.m. sing. Ill): Converses.
Tahawurun jj\J- (v.n. V): Con-
versation. Hurjj> (n.plu.):Fair
ones. Hawariyyun/Hawariyyin
'd*Jj> I oHj\j> (acc./n. plu.):
Disciples; Fair ones; Adherents
of Jesus. (L;T;R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 1 3 times.
Hasha ^iU
To beat for game, glorify,
frighten. Hasha Lillahi:
Glory be to Allah; Holy be
Allah; Allah save or preserve
us; Far be it from Allah; Allah
forbid. How far is Allah from
every imperfection; How free
is Allah from imperfection.
Hasha lillahi <JJ ^2l> (adv.):
(12:31,51). Glory be to Allah; He
kept away from committing sin
for the sake of Allah. (L; T; R;
LL)
HataiU
To watch, guard, protect, sur-
round. Ahdta 3»1>I: To en-
compass, surround; compre-
hend (knowledge), know.
Yuhata i? L*j : To be prevented
141
Halajl>
Hawiya ^ j>
or compassed about (by some
hindrance), completely sur-
rounded. The verb is imper-
sonal with an ellipse of the
subject, a common construc-
tion in Arabic and Latin.
Ahata J?l>l (prf. 3rd p.m. sing.
TV): Encompassed; Surrounded
(and has power). Ahatat c*i?L>l
(prf. 3rd p.m. sing. IV): Encom-
passed. Ahatatu cJa>\ (prf. 1st
p. sing. IV): I encompassed.
Ahatna Lda>l (prf. 1st p. plu.
IV): We encompassed. YuMtuI
Yuhitilna Ja-»o / jjk„~-j (ace./
n.d. imp. 3rd p.m. plu.): They
encompass. Uhitu 3a->f (pp.
3rd p.m. sing. IV): Was encom-
passed (for destruction). Yuhdtu
J?L*j (pip. 3rd p.m. sing. IV):
Was encompassed. Was com-
pletely surrounded. Tuhit/Tuhitu
Ja^/Ja^ (imp. 2ndp.m. sing.):
You encompass. Muhttun li^
(ap-der. m. sing.): One who en-
compasses. Muhitatun b-^
(ap-der. f. sing.): One who en-
compasses. MMMida^: One who
encompasses or comprehends.
(L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 28 times.
Halajl>
J j*«i ■ * j* ' ^Jj**
To be changed, come in be-
tween, pass by. Hila 3~>: Bar-
rier has been placed. Theverb
is used impersonally. Hawla
Jj> and Min hawli ^Jj> ,y> '■
Adverbial expressions mean-
ing round about and from
around. Hawlun jj>: Power;
Year; Ability. Hiwala Sj*'-
Change; Escape; Removal.
Hilatun iL>: Plan; Art; Good
sight; Device, Strength; Con-
trivance. Tahwil Jj>^
: Change; Turning off or turn-
ing away.
Hala^\>(prf. 3rd p.m. sing.): He
came in between. Yahulu J^»J
(imp. 3rd p.m. sing.): He comes
in between. Hila 3^> (PP- 3rd.
p.m. sing.): Was put in between;
Barrier has been placed between.
Hawla 2j> (v.n.): Around; Year;
Strength. Hawlain u^j> (n.
dual): Two years. Hiwalunjj>
(n.): Removal. Hilatun Ji*> (n.):
Means. Tahwilun'%j*j(II. v.n.):
Change. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 25 times.
Hawiya ^j>
To be or become dark green or
dark red or brown or black and
dried up because of old age.
Ahwa ^J>\ (elative.): Became
gray orbrown coloured becauseof
142
Haithu d
Hadzatc^U-
old age (87:5). Hawdya Llj>
Hawiyatun i^p>: Small intestine
(Ll^iljl 6:146). (L;T;R;LL)
Haythu C~>
Where; Wherever; Wither;
Where at; In the place where;
Whereas. Mm Haythu *z~> °y.
From whencesoe ver; From the
place to whence; From the
place where; From the time
when; In a manner which; As
far as; As to; Where from.
Haythuma Li~>: Whereso-
ever, whenever. Haythu c~>
although strictly speaking is a
noun, is indeclinable and is
found as an adverb and as an
antecedent to some comple-
ment, either nominal or verbal.
The word Haythu c^> has been
used in the Holy Qur' an about 3 1
times. (L; T; LL; Mughni)
Hada il>
To deviate, remove, avoid, turn
aside, shun, stray from, avert.
ji
TahtduJ^>u(imp. 2ndp.m. sing.):
Thou shun, avoid (50:19). (L;T;
R;LL)
Hara j L> /Hayira ^->
To be astonished, bewildered,
dazzled, perplexed, lose the
way.
Hayran jl_^> ( act - pic): (6:71).
Bewilderment. (L; T; R; LL)
Haza 'jl>
To gather together to one's
self, rally to, retreat to, turn to.
Mutahayyizun \y^JL» for
Mutahawwizun) \
J^~*-
One
who goes aside or retreats;
One who turns away in a battle-
field for the purpose of return-
ing to fight again ; Retreat which
is one of the stratagems of
war.
Mutahayyizan |jl*i* (ap-der.
m. sing. V.): (8:16). (L; T; R; LL)
Hasa '^a\>
To escape, deviate, turn away
from, shun. Mahis { jo^x1a:
Place of escape; shelter.
Mahis ^^^ : (14:21; 41:48;
42:35; 50:36; 4:121). (L; T; R;
LL)
Hadzatc^?l>
To have her courses, men-
struate; Her blood flowed
from her womb. Hddz al-
Sumratu Ija*. J I Je U- : Gum of
acacia tree emit a matter re-
sembling blood. Hddzal-Sail
143
Hafaoi>
Hayya^>
J-— Jl Jo l>: The torrent over-
flowed. Mahidzj2~*j>: Men-
struation; Time of menstrua-
tion; Place of menstruation.
Yahidzna j-^?J (imp. 3rd p. f.
plu.): They (f.) menstruate.
Mahidz Ja-^oJ> (v.n.): Men-
struation. (2:222; 65:4). (L; T;
R;LL)
Hafa cil>
To be unjust, act unjustly.
Yahifu <Ju>u (imp. 3rd p. m.
sing.): Misjudges; Will deal un-
justly (29:50?). (L; T; R; LL)
Haqa Jjl>
To recoil, surround and take
hold of , hem in, compas s about,
come down, overwhelm, en-
fold, be unavoidable.
Haqa jL> (imp. 3rd p. sing.):
Encompasses. Yahiqu ^*j(prf.
3rd p.m. sing.): Surrounded and
took hold of; Encompassed. (L; T;
LL)
The root with its above two forms
has been used in the Holy Qur'an
about 10 times.
Hanajl>
To arrive, come, be at hand
(time, season), be fit, be reaped.
Hinun jj>: Time; Space of
time; Period; Opportunity.
Hinaidhin Jl^>: Then; At that
time; Sometimes. It is com-
pounded of Hin jj> and Idh il
or Idhd.
Hinun j\» / Hinaidhin JuL>
(part): Space of time; Period;
Intimated time; When in the time
of. Hinaidhin J£L>: Some time
then; At that time. Ha Hin j\» <J I:
For a time. (L; T; R; LL)
The root with its above two forms
has been used in the Holy Qur'an
about 35 times.
Hayya^>
<jPV.
»L>
(a doubly imperfect verb) To
live, be alive, be ashamed, spend
(the night) awake, fertilize the
earth, keep anyone alive; spare
any one, let anyone alive, re-
move prudency, modesty and
shamefulness, make immod-
est. Ahyaun »L>I: Those who
are in Paradise. Hayd *L>:
Repentance, Prudency; Bash-
fulness. Istihyd' «LptLuJ: To
abstain from, disdain, feel
ashamed, shrink, veil her face
(woman), make shameless;
144
Hayya^
KM
c
deprive chastity; let live.
Hayyun^- plu. Ahyd 'un : « L> I :
Living; that which live; Alive.
Hayyatun: il> Serpent.
Hayya^iprf. 3rdp.m. sing.): He
lived; Come to life; Make trust.
Yahyd ^u (imp. 3rd p. m. sing.):
He lives, will live; NameofProphet
John. Tahyauna ^j^- {imp. 2nd
p. m. plu.): You live. Hayyan " < j>
(prf.3rdp.rn.plu.il): They greeted.
Huyyitum *^-> (pp. 2nd. p.m.
plu.): You are greeted with a
prayer for long andgood life, prayed
for him. Hayyu fjl> (prt. m.
sing.): Great. Ahyd \^>\(prf. 3rd
p.m.sing.N): He gave life. Ahyaita
Cw— >l (prf. 2nd p.m. sing. IV):
Thou gave life. Ahyaind Ll~>I
(prf. 1st p. plu. IV): We gave life.
Yuhyi ^u (imp. 3rd p.m. sing.
IV): He gives life. Tuhyi < j>u
(imp. 2nd p.m. sing. IV): Thou
give life. Uhyi ^\ (imp. 1st p.
sing. IV): I give life. Nuhyi ( _ s ki
(imp. 1st p. plu. IV): We give fife.
Nuhyiyanna Zr^xJ (imp. 1st p.
plu. IV. emp.): We surely give
life. Istahyau ljl#tL^I (prf. 3rd
m. plu. X): They let live.
Yastahyauna 5^*^-4 (imp. 3rd
p.plu.X): They let live. Yastahyi
j^cj^j (imp. 3rd. p.m. sing. X):
Let live; Make immodest; Feel
ashamed; Disdain. Nastahyi
^j*^~j (imp. 1st p. plu.): We let
live. Istihyd »L»tLj (v.n.): Bash-
fulness. Hayyun ^j> (n.): Living
one. Al-Hayy ' ^J-1 (n.): The Ever
Uving. One ofthe names of Allah.
Tahiyyatun <u»J (v.n.): Greeting.
Ahydun<-\^>](n.plu.): Aliveones.
Haydtun I L> («.): Life. Hayyatun
<u> (n.): Serpent. Mahyd ^L>J>
(v.n.): Muhyi ^J*j> (ap-der. IV):
Quickener. Hayawdn j ljl> (n.) :
Real and everlasting life. (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 190 times.
Kha
It is the seventh letter of arabic
alphabet. According to the
reckoning of Jummal its value
is 9. It has no equivalent in
English. According to the rules
of transliteration, it should be
pronounced guttural Kh like
the sound of "ch" in the Scot-
tish or German word "loch". It
is ofthe category of Harufal-
Mahmusah ^j^fi and of the
Majhurah t>jj4fZ type, that is a
letter spoken with long, open
and strong voice.
145
Khaba'a
Khabara^l>
Khaba'a
To hide, conceal, become ob-
scure and of no repute, , guard,
store up, be lowly, humble and
obedient. Khaba 'un LL>: That
which is hidden. Khab'u al-
Sama: Rain drops. Khab 'u al-
Ardz: Plants, Herbage.
Al-Khab'un «_JU («.): That lies
hidden (27:25). (L; T; R; LL)
Khabata c~>
To humble one's self; acqui-
esce. AkhbataC^>\(lV) same
as Khabata c~>: To become
obscure and of no repute or
concealed, lowly, humble,
obedient, trusted. Mukhbitun
c~J>v. One who humbles him-
self, submissive one.
Akhbatu \jZS\ (prf. 3rd p.m.
plu. IV): They submitted hum-
bly. (11:23). Tukhbita C*J«j
(imp. 3rd p. f. sing. IV. ace):
She submitted humbly (c~i*si
22:54). Mukhbitina odSu» (ap-
der. m. plu. IV): Humble ones
(22:34). (L;T;R;LL)
Khabutha
To be unproductive (land),
bad, vile, inferior, corrupt;
foul; evil, wicked. Khabith
*i»~*>: Unproductive, etc.
Khabaith v£JL> and Khubuth
iZ~>plu. of Khabithatun <C~^>:
Impurities; Filthy or wicked
thing or talk or action.
Khabutha c~> (prf. 3rd p.m.
sing.): It is vile, bad, inferior.
Khabith ^^S (act. 2nd. pic. m.
sing.): Foul; Evil; Bad.
Khabithin/Khabithun jc^J- /
jji-t-S- (ace. / act. 2nd. pic. m.
plu.): Khabithatun <c~> (act.
2nd. pic. f. sing.): Evil; Bad.
Khabithdt ol±~> (act. pic. f.
plu.): Evil (f.) ones. Khabaith
CJL> (n. plu.): Bad things; Evil
practices; Evil ones. (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 16 times.
Khabara^I>
To know, try, prove, learn by
experience. Khabura'A-: To
know; have a full knowledge
of. Khubrun j&; Understand-
ing; Knowledge. Khabarun
j& . Its plu. is Akhbar jL>l:
News; Tidings; Reports;
States. Khabtr*J>-: Knowing;
One who knows or is ac-
quainted with; is aware. One
of the names of Allah; The
Ever and All- Aware. The dif-
ference between Alim -As.
and Khabir -*>isthat Alim is
146
Khabazajo-
Khatara i>
a knowledge even before the
happening of an event while
The Khabir is connected with
'amal Jms. (2:234), san 'at ijC^>
(24:30) and fi'al J*i (27:88)
deed, action and work.
Khubrun j*> (n. ace): Knowl-
edge; Learning by experience.
Khabarun _^> (n. ace): Infor-
mation; Tiding; State. Akhbar
jL>l(rc.j?/«.):Tidings. Khabirun
jj> (ints.): Ever-aware; One of
the names of Allah. (L; T; R; LL)
The root with its above four forms
has been used in the Holy Qur'an
about 52 times.
Khabazajj>
To make bread; feed with
bread.
Khubzun\S («.): Bread (12:36).
(L; T; R; LL)
Khabata3al>
> " *
To loose reason, prostrate,
confine, strike, beat violently,
knock, strike with the fore-
feet, go mad, strike with con-
fusion, destroy, do harm.
Khabata billaili J-J L Jal>: To
travel by night in darkness and
at random. Takhabbta HalgJ:
To be in a state of agitation.
Yatakhabbatu Isl&Sj (imp. 3rd
p. m. sing. V): He confounds
(2:275). (L;T;R;LL)
Khabala J*>
To corrupt, disorder, ruin, un-
sound, make defect. Khabdl
JL>: Corruption whether of
body or reason or action; Loss
or deterioration; Ruin; Destruc-
tion; Fatal; Disorder; Poison;
Mischief; Perdition; Embar-
rassment; Trouble. It is a state
of perdition, destruction,
things going away, being con-
sumed or destroyed.
Khabdl JU (n.): (3:118; 9:47).
(L; T; R; LL)
KhabaL>
To be extinct, subsided, abate,
decline, decrease (war, fire).
Khabatc~> (prf. 3rdp.f. sing.):
It abated (17:97). (L; T; R; LL)
Khatara i>
To deceive, betray, act perfidi-
ously, treacherously; To be
wicked. Khattdr jli>: Very
perfidious etc.
KhattarJ& (ints.): (31:32). (L;
T; R; LL)
147
Khatama
&-
KhaddaJ>
Khatama '+£>
*&•'■ l«~>: UU>
To seal; put a signet upon;
stamp; imprint; end; complete
a thing. Khatama 'aid qalbihi
ijj ^Js. !*x>: To seal the heart;
harden it; finish. Khatim *jL>:
Seal; Signet-ring; Stamp; Last.
Khdtam «jL>: Seal; The best;
The most perfect; Last; The
embellishment and ornament.
The Holy Qur'an has adopted
the word Khdtam «jL> and not
Khatim ,*jL> because a deeper
significance carried in the
phrase Khdtam *jl> (seal) than
mear Khatim (last). The dif-
ference between Khatim and
Khdtam is that the meaning of
Khatim is last part or portion,
but the word Khatam means
that last part or portion of a
thing that is the best, thus this
indicates finality combined with
perfection and continuation of
its blessings. Thus Khdtam
al-Nabiyyin ujljJI *jL> means
the closer of the long line of
Prophets. He is not only a
prophet but the final, the best
and the most perfect Prophet,
with continuation of his bless-
ings. Khitdm »U>: Sealing;
Musk; Wax; Clay or any other
substances used in sealing.
Makhtum *jZJ£: Sealed one;
Stamped one.
Khatama *s> {prf. 3rd p. m. sing. ) :
He sealed. Yakhtimu ~J*L {imp.
3rd p. m. sing.): He seals.
Nakhtimu *^*j {imp. 1st p. phi.):
Wesealed. Khatam J\>{n.): Seal;
Last and best. Khitdm »LS (n.):
Sealing. Makhtum *ji£ {pact,
pic. m. sing.): Sealed one. (L; T;
R;Zurqani; Asas;LL)
Khaclda Ji>
To make an impression, leave
marks upon, furrow. Ashdb al-
Ukhdud: People of the trench;
Makers of a pit. By some com-
mentators the Ashdb al-
Ukhdud spoken of at 85:4 are
taken to refer to the burning to
death of some Christians of
Najran by the Jewish KingDhu
Nawas of Yemen (Razi).
Baghawi is of the opinion that
the reference is to
Nebuchadnazzar's of Babylon
casting into a burning ditch of
some Israelites leaders (Deu.
3:19-22). 'Allamah Noorud-
din is of the opinion that there
may as well be a prophetical
reference to the Battle of
Trench fought by the Holy
Prophet § in Madinah in 5
A.H. The companions of the
Holy Prophet had to dig a trench
around a part of Madinah for
their safety. This battle per-
haps constituted the hardest
battle in the Holy Prophet's
life. (L; T; R; LL)
Khaddun j> (plu. Khudud JjJb-):
148
Khada'apJ>
KharibaQp-
Cheek; Side (31:18). Ukhdud
jjJL>1 (plu. Akhddid JuiU-l):
Trench; Furrow; Mark of a whip
(85:4). Ashab al-Ukhdud
ijj>VL»Uv^l: Fellows of the
Trench; Makers of the pits (85 :4).
Khada'aplb-
To cover over, forsake, aban-
don, refrain, circumvent, de-
ceive; be dull (market), con-
ceal one's temper, disappear.
Khada'a ?>'jl>: Try to outwit
anyone, give up. Akhda'a
&Jl>I: To seek or desire to
deceive but without success,
while Khada 'a means he suc-
ceeded in his attempt to de-
ceive. (L; T; Baqa; R; LL)
Yakhda 'u/Yakhda 'una l^x Jis;
/jj£jj£ (acc./ imp. 3rd p. m.
plu.): They deceive.
Yukhadi'una jj^ilitf: {imp. 3rd
p.m. plu.): They abandon, seek to
deceive but without success.
Khadiun soL>(ac?.p/c. m. sing.):
One who abandons, deceives.
The root with its above four forms
has been used in the Holy Qur'an
about 5 times.
Akhdan jlo>t
This is plu. of Khidnun jJ*>
with no verbal root: Secret
paramours; Equals; Friends;
Lovers; Companions.
Akhddnun jli>l : (n.plu.): (4:25:
5:5). Secret paramours. (L; T; R;
LL)
Khadhala Ji>
To forsake, abandon, desert,
abstain from aiding, disappoint,
leave without help or assis-
tance. Khadhul Jji>: One
who deserts his friends; Trai-
tor; Betray er.Makhdhul J j 1£:
Forsaken; Destitute.
Ya khdh ulu J Jlmj {imp. 3rd p.m.
sing.): Abandons (3:160).
Khadhulunjjj>(ints.): Betrayor
(25:29). Makhdhul Jj%u>(pact.
pic. m. sing.): Forsaken one
(17:22).
KharibaO ,»/Kharabao <j>
* -. | >.
To be ruined, wasted. Kharaba
>~>'j>: To ruin, lay waste.
Khardbwii r >\j>: Laying waste:
Making desolate and ruinous.
Akhraba L>j>] IV: To lay
waste, demolish. Kharaba
^jj>: To demolish, ruin (a
house), pierce, split, make
havoc, damage. Kharabun
^Jj>: Ruin; Devastation; Waste;
Desolate.
Yukhribuna jjij*H (imp- 3rd
p. m. plu. IV): They demolish
149
Kharaja 'tJ>
Kharaja rj-
(59:2). Kharabun olj»(n.):
Ruin (2:1 14). (L:T;R;;LL)
Kharaja rj>
5^5 ^Jj*' ^>
To go out, go forth, come
forth, deport, attack, rebel
against (with 'aid ( _ s it), part
with a thing (with 'an l yt).
Akhraja r^>l: To pay a tax,
take out a thing, spend.
Kharjun rj>- and Khardjun
rlj>: Tribute; Maintenance
Expenditure; Land tax; Poll
tax; Income. Khuruj rjj>:
Getting or going forth.
Makhrajun rj^»: Issue; Place
of exit. Akhraja r^>l: (IV.)
To bring out, drive out, bring
forth, produce, stretch forth,
cast forth. Ikhrdj rlj»l: Driv-
ing out; Expulsion; Bringing
forth. Mukhrij rJKji-. One who
brings forth, etc. Mukhraj
rj**'- One who is brought
forth; Place from whence or
time at which anything is
brought forth.
Kharaja r^> (prf. 3rd p. m. plu.):
Came out. Kharajta 'c^>J> (prf.
2nd p. m. sing.): Thou came out.
Kharaju \'j>'J- (prf. 3rd p. m.
plu.): They came out. Kharajna
y>'J>- (prf. 3rd p. f. plu.): They
(f.) came out. Kharajtum «^>J>-
(prf. 2nd. p. m. plu.): You came
out. Kharajna li>j» (prf. 1st p.
plu.): We came out. Yakhruju
rpu (imp. 3rd p. m. sing.): He
comes out. Yakhrujanna }j>^j
(3rd p. m. sing, emp.) Surely he
will come out. Yakhruju I
Yakhrujuna \°j>j*jfjj>^u(acc./
imp. 3rd p. m. plu.): They drive
out. Ukhruj rJA (prt. m. sing.):
Come forth. Ukhruju lj>j>l (prt.
m. plu.): You come forth.
Khdrijun rji>(act.pic. m. sing.):
Who comes forth. Kharijina
tn>jL> (act. pic. m. plu.): Those
who come forth. Akhraja 'rj>\
(prf. 3rd p. m, sing. IV): He
brought up. Akhrajat c*>j>T (prf.
3rd p. f. sing. IV): She brought
up. Yukhriju r^j (imp. 3rd
p.m. sing. IV): Brings up.
Yukhrijanna j>j*j (emp. 3rd p.
m. sing. IV): Surely he will drive
them. Yukhrijuna ^j>J*j (imp.
3rdp.m.plu.IV): They drive out.
Tukhriju r^J (imp. 2nd p. m.
sing. IV): Thou drive out.
Mukhrajun r^u> (v.n. mim » ):
Going out. It has the same mean-
ing as Khuruj rjj>. Tukhrijuna
Oj>j*l (imp. 2nd. p. m. plu. IV):
You make out, bring forth.
Tukhriju \j>j><j (imp. 2nd p.m.
plu. IV. ace): You make out,
bring forth. Nukhriju rj*j (imp.
1st p. plu. IV): We bring forth.
Akhrij rJA (prt. m. sing. IV):
Bring forth. Akhriju \°j>J^\ (prt.
m. plu. IV): Bring forth. Ukhrijat
c^-j>\ (pp. 3rdp.f. sing. IV): Is
raised up, brought up. Ukhriju
lj>^>l (pp. 3rd p. m. plu. IV):
They were driven out. Ukhrijtum
r£>j>i (PP- 2nd p. m. plu. IV):
150
KhardalaJ/p-
Kharasa u ^?,>
You were driven out. Ukhrijnd
j>j>] (pp. 1st p. plu. IV): We
were driven out. Yukhrajuna
jj>j»u (pip- 3rd p.m. plu. IV):
They are driven out. Tukhrajun
jj>j^j (pip. 2nd p. m. plu. IV):
You are driven out.
Yastakhrija/Yastakhrijani
L>^i^L- a I j \^j*jl~. j (acc./imp.
3rd p.m. dual X):They two may
bring forth. Tastakhrijuna
jj>y9CLuJ (imp. 2nd p. m. plu.
X): You bring forth. Istakhraja
rJrC-J\ Kharjun rj- (n.): Trib-
ute; Maintenance. Kharajun
r\j> (n.):Tribute; Maintenance.
Khurujun rjj> (v.n.): Going
forth. Ikhrdjun r\j>\ (v. n. IV):
Driving out. Makhrajun rj*-»
(n. for time and place): Way
out; (Place of safety)
Mukhrijun Fj^> (ap-der. m.
sing. VI): Who brings forth.
Mukhrijin a/ Mukhrijun a
uj> j*-»Ijj>j*-» (ace. / pis. pic.
m. plu.): Those who are brought
forth. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 181 times.
KhardalaJ/p-
(quadrilateral) To eat the best
part of a thing, parcel.
Khardalun Jj^> (n.): Mustard
seed. (21:47; 31:16). (L; T; R;
LL)
Kharra *j>
To make noise while flying,
fall down, murmur (water),
prostrate.
Kharra j> (prf. 3rd. p.m. sing,
assim.): He fell down. Kharru
^jj> (prf- 3rd p. m. plu. assim.):
They fell down. Takhirru *J*u
(imp. 2nd p.m. sing, assim.):
Thou fall down. Yakhirrul
Yakhirruna ]jj>ufojj>u (ace./
imp. 3rd p. m. plu.): They fall
down. (L; T; R; LL)
The root with its above five forms
has been used in the Holy Qur' an
about 12 times.
Kharasa \y>j>
To lie, guess, appraise, infer
on insufficient grounds, con-
jecture, form or express an
opinion without sufficient evi-
dence for proof, beg or forge,
speculate, suppose, presume.
Yakhrusun ^y^jru (imp. 3rd
p. m. plu.): They guess (6:116;
10:66; 42:20). Takhrusun
jj-&jxj (imp. 2nd p.m. plu.):
You conjecture (6:148).
Kharrasun j°j~a\j> (Falsehood-
mongers (51:10). (L; T; LL)
151
Khartama <fbj>
Khaziya^^-
Khartama *ij>
To strike on the nose, lift the
nose, become proud, be angry.
Khurtum »jJ?^>: Nose; Snout;
Trunk of an elephant.
Khurtum l »j-t , >> (n. guadriliteral) :
(68:16). (L;T;R;LL)
Kharaqa^p-
3j£ <3j£ '^J-
To rend, make a hole in, pierce,
feign, falsely attribute, tear,
scuttle, tell lie, infringe, forge.
Kharaqa Jj> (prf. 3rd p.m.
sing.): He scuttled (L^^- 18:71).
Kharaqta c*3j> (prf. 2nd p.m.
sing.): Thou scuttled (18:71).
Kharaqu 1j£j> (prf. 3rd p.m.
plu.): They imputed (6:100).
Takhriqa jjj»u (imp. 2nd. p.m.
sing, ace): Thou rend (17:37).
(L; T; R; LL)
Khazanajj>
To store up, lay up in a store-
house or treasury. Khazdin:
jj!j>plu. of Khazanatun ij lj> :
Treasury; Treasure. Khdz.in
j}[> : One who lays in a store;
Keeper, plu. Khazanatun ijj>
and Khaz.inin crGjL>.
Khazinin jOj L> (act. pic. m. plu.
ace): Treasurers (15:22).
Khazanatun Xjj> (n.plu.): Keep-
ers (i£k 140:49; L^- 39:71,72;
67:8). Khazdinu jj lj> (n. /?/«.):
Treasures (6:50; 11:31; 12:55;
17:10; 38:9; 52:37; 63:7; 15:21).
(L; T; R; LL)
Khaziya,jj>
To be disgraced, fall into dis-
grace or misery or ignominity ,
be lowered, ashamed of.
Khiz.yun ^°y> : Disgrace;
Ignominity; Misery; Shame.
Akhz.a ijJ>T for Akhz.aya t£j>T:
More disgraceful. Compara-
tive form; Mukhzi ^y*^> '■
Humiliator; One who puts to
shame.
Nakhzd <£^> (imp. 1st p. plu.):
Wearehumuiated.AMz«'to:Coj>l
(prf. 2nd p.m. sing. IV.): Thou
hasthumiliated. YukhzfjJ>4(imp.
3rdp.m. sing. IV): He will humili-
ate, disgrace. La Tukhzi >J V
(prt. neg. m. sing.): Thou humili-
ate not. La Tukhzu \jj*j V (prt.
neg. m. plu.): You humiliate not.
La Tukhzini ,J>>£ V (prt.
pray): Humiliate me not. La
Tukhzind bjiu V (prt. pray).
Humiliate us not. La Tukhzuni
jjj»u V : O men humiliate me
not. Akhza ,jj>\ (elative): More
humiliating. Mukhzt ^>u> (ap-
der. m. sing. IV.): Humiliater.
Khizyun Jy- (v.n.): Humiliation.
(L; T; R; LL)
The root with its above has been
used 26 times in the Holy Qur' an.
152
Khasa'a L->
Khasira \~>
Khasa'a L->
To drive away (a dog), be dull
and weakened (of senses),
despised, dazzled, distant. The
word is both transitive and
intransitive. Ikhsa'u Ij— >l
perat. plu. for Ikhsdsauwa: The
hamza being changed into wdw
in consequence of the dzamma
and the servile wdw being
dropped.
Ikhsau Ij— >l (perat. m. plu.):
Slink away; Despised (23:108).
Khasian L-L> (act. pic. m. sing.):
Despised one; Dazzled (67:4).
Khdsiin i>JL- L> (act. pic. m.
ace): Despised ones. According
to the rules of Arabic grammar,
This form of plural, with Ya, Nun,
is used about rational beings only,
the word used with regard to ani-
mals being Khdsi'atun <LL-L>
(2:65; 7:166). (L;T;R;LL) '
Khasira '**>
«lsl
To wander from the right
path; To be deceived; To suf-
fer loss, lose, perish, suffer
damage; go astray. The word
is really intransitive, so it does
not mean they made their
souls suffer, but that they
suffered with regard to them-
selves, or those who have
lost their souls, or those who
suffered with regard to them-
selves, or they themselves
suffered. The correct transi-
tive form of the word is
Khasara j+*> (he caused to
suffer) and not Khasira j~S
(he suffered), which the Holy
Qur' an has used this peculiar
use of the word is intended to
intensify the meaning. See
also Safiha. Khusrun j^>
Loss; A losing concern.
Khasdrun jL*> Khusrdnun
jlj— > and Khasdrun jlj— >:
Perdition; Loss; Error.
Khdsirun j**[>: Loser; One
who wanders from the right
way. Khdsiratun S^mli act.
pic. f. sing. f. loser. Akhsaru
j**>\ Comparative form:
Greatest loser; One who errs
exceedingly. Takhsir j: _ ,,'•£
A loss. Akhsar j~*>\ To di-
minish, give short measure.
Khasira j~+>(prf. irdp.m. sing.):
He loosed, has suffered a loss.
Khasiru ljj—> (prf. 3rd p.m.
plu.): They lost. La Tukhsiru
Ijj— JtfV (n. d. prt. neg. 2nd p.m.
plu. IV. ace. n. d.): You do not
disturb, do notfall short. Yakhsaru
J~j£ (imp. 3rd. p. m. sing.): They
will be in loss. Yukhsuruna
^jj**j£(imp.3rdp.m.plu.): They
give less (than what is due).
Khusrun ^J- Khusrdnun jlj— >
Khasaratun tj**> (n.): Loss.
Khasirina j.j^I> (ace):
153
Khasafa
Khasha'a *-i>
Khasiruna jjj^t L> {nom. act. pic.
m. plu.): Losers. Khasirrtun
lj^[> {act. pic.f. sing.fi.): Loser.
Akhsarina, l ^j r - i- 1 {ace.) Akhsa-
runa jjj— . >l (raora. elative m.
plu.): The worst losers. Takhsir
j~~£ (v. m. II.): Losing. Mukhsi-
rin <jjj~^£ {ap-der, m. plu. IV.):
Those who cause others to lose.
Khasaran ljL-> {infinitive): To
suffer loss (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 65 times.
Khasafa iXJ*
v_4 ^ : b j >
To bring disgrace; sink down;
To be eclipsed; To humble and
vex; tear off; cause a land to be
swallowed up with its inhabit-
ants; bury one beneath the
earth; Cause the earth to swal-
low up. The infinitive noun
Khasfi_i>*> signifies being vile,
abject. It also contains the
sense of abasing or humiliating
others.
Khasafa ljL- J- {prf. 3rd p.m.
sing, eclipsed, withfia) : He would
have sunk (us). Khasafna LJLu>
{prf. 1st p. plu.): We sank.
Yakhsifu ljLJs; {imp. 3rd p.m.
sing.): He sinks. Nakhsifu >_L,.>J
{imp. 1st p. plu.): We make low
and abased. (L; T; R; LL)
The root with its above four forms
has been used in the Holy Qur'an
about 8 times.
Khashaba i_~i>
To mix a thing, pick out a thing,
shape out, polish, roughen a
thing, compose unrefined
(verses). Khashb-un \ r ~L>:
Rough wood; Timber; plu.
Khushubun % r ^L>. It is also
used for shameless person and
worthless thing.
Khushubun yJL> {n.plu.): Rough
wood; Shameless and worthless
persons (63:4). (L; T; R; LL)
Khasha'a *-i>
To be submissive, humble,
lowly, low, cast down (eyes),
faint (voice), dry, barren and
desolate, exercise restraint,
confined to God only, throw
one self completely at His
mercy. For its explanation,
see 2:46. Khushu ' pj-i>: Hu-
mility; Humblity; Faintness of
voice; Casting down of the
eyes; Emotion. Khashi'un
*JiL>: One who humbles him-
self; Barren; Desolate; Lower-
ing. Its plu. is Khushshaun and
Khashiun.
Khasha'at {prf. 3rdp.fi sing.):
He became humbled and submis-
sive. Takhsha 'a *J~£ {imp. 3rd
154
Khashiya^-^
Khassa
o*>
p. f. sing, ace): That should
humble. Khushu' pj-l> (v.n.):
Humility. Khdshi'an LLiL> (ac?.
pic. m. sing, ace): In all humil-
ity. Khashi'un I Khdshi'tn
i>yciL> /jjjtiL> (ace. /act. pic.
f. sing.): Men of humility.
Khdshi'atun <l*JLL> (act. pic.f.
plu.f.): In the state of humility.
Khdshi'dt oLx-iL> (act. pic. f.
plu.): Woman of humility.
Khushsh 'an 1 «"* > (ace): Low-
ering, Downcast. (L; T; R; LL)
The root with its above forms
has been used in the Holy Qur ' an
about 17 times.
Khashiya^i>
To awe, awe with reverence,
fear.
Khashyatun <u-l> («.): Rever-
ential awe; Fear. Khashiya [^>
(prf. 3rdp.m. sing.): He fears, is
full of reverential awe. Khashitu
C~l> (prf. 1st p. sing.): I was
fearful. Khashind b.JL> (j?/*/
1st p. plu.): We were fearful.
Yakhshd >-LZJ£ (imp. 3rd p.m.
sing. ) : He should fear. Takhshd
,-£. j£ (imp. 2nd p.m. sing.): Thou
fear. Yakhshau j^-^rJ
Yakhshauna jj^~ (imp. 3rd
p.m. plu.): They fear. Nakhshd
^L^6(imp. 1st p. plu.): We fear.
Ikhshau ljJL>l (prt. 2nd p.m.
plu.): Be fearful. Khashyatun
(n.): Fear, Awe. Takhshau
JJLi£ (imp. 2nd. p. plu. m.): Be
fearful. Takhshauna jj^- (imp.
2nd. p. m. plu.): You
fear. Yakhash jliu ( iw/j. 2«J.
p.plu.m.): Befearful. Takhshau
jJl£ (imp. 2nd. p. m. plu.): Be
fearful. Yakhsha <_ r ^*j' (imp.
3rd. p. plu.m.):Be fearful. (L;T;
R;LL)
The root with its above forms has
been used in the Holy Qur' an
about 48 times.
Khassa "ja>
To distinguish as particular,
attribute a thing exclusively
to, be special, proper, con-
cern, select, choose, single
out, be in want, be needy.
Khdssatan 'L^>\> : Particu-
larly; Peculiarly; Exclu-
sively. Ikhtassa lJ al>\ : VIII.
To bestow upon anyone in a
peculiar manner. Khassdstun
<u?La>: Neediness; Poverty;
Destitution.
Yakhtassu [j-a^- (imp. 3rdp. m.
sing. VIII.): Selects; Chooses;
Singles out (2:105;3:74).
Khdssatun <us>L> (act. pic. f.
sing, adj.): Exclusively (8:25).
Khasdsatun L^>La> (v.n.):
Thirst and hunger; Neediness;
Straitness (59:9). (L; T; R; LL)
155
Khasafa uua>
Khadzira ,^a>
Khasafa uLa>
To patch, sew, stitch, piece-
together, cover.
Ya khs ifani jULa-is; (imp. 3rd
p.m. dual.): They two cover
(7:22; 20:121). (L;T;R;LL)
Khasamalla>
To contend, quarrel with, over-
come anyone in dispute, solve
(a difficulty), counteract, have
the best in altercation, dispute,
plead. Khasmun *la>: Adver-
sary; Disputing parties. This
word is used for sing., dual
and plu., Though the dual
Khasmdn^ L.~<a> and plu.
Khas imun jj ■>.,--!> are also
used. Khasimun jj->^2> Con-
tentious person. Khasim f~^2>
: Disputer. Khisam ,L^>:
Quarrel; Contention; Dispute;
Adversary. Takhd-sum.L^J^:
Mutual disputing and recrimi-
nation. Ikhtasama «^ix>! and
Yakhissimun j j a ■ n -£ VIII.
(36:49): To dispute, strive
together by way of dispute,
contend.
Ikhtasamu lj^^aJj>l (prf. 3rd
p.m. sing. VIII. ): They contended,
disputed. Yakhtasimuna
jjA^2^J£(imp. 3rdp.m.plu. VIII):
They were engaged in discussion.
Yakhissimuna jj^.^ajtf {imp. 3rd
p.m. plu. VIII.): They were disput-
ing. Takhtasimu/Takhtasimuna
\jA^2l}£ I ^j*^2l}£ {imp. 2nd p.m.
plu.): You contend. Khasmun
l^a> (ft.): Disputing parties; Ad-
versaries. Khasmani j U~a> (n.
dual): Two disputers; Two liti-
gants. Khasimuna jj*^2>{n. plu.) :
Contentious people; Disputing
ones. Khasimun *-^a> (art. 2
pic): Contender; Pleader.
Khisam » La> («.): Dispute; Con-
tention. Takhasimun *~J\£ (v.
n. IV): Contending. (L; f; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 18 times.
Khadzada lua>
To bend, break wood, cut off
the thorns from a tree, crack,
cut a thing. Khadzdd j! JlJs>:
Tree without thorns.
Ma khdz ud jj-^.^ (pc?. pic. ady'.):
Thornless and bent down with
fruits (56:28). (L; T; R; LL)
Khadzira ,^3>
To be green, become verdant.
Khadz.irun j^a> : Green herbs.
Khudz.run j^>: f. plu. of
A khdz. aru
Green.
Mu khdz. arratun lj^aj£ : That
(f.) which is green. A k.hdz. ara
j^2> I To become green.
156
Khadza'a
X^3>
Khataba *_Ja>
Khadziran l^a> (n.): Green
(stalks). Akhdzar j^>\(n.):Green.
Khudzrun^s> (n. plu.): Green
ones. Mukhdzarratun ij^£ (pis.
pic.f. sing.): That is made green.
Khadzran \j^i>(adj '.): Green. (L;
T; R; LL)
The root with its above five forms
has been used in the Holy Qur'an
about 8 times.
Khadza'a *~a>
*^2£~t [jU<3>t Lfcj^2>
To be humble and lowly sub-
missive, obey, submit, soften.
Khadziin ijyu^l> (act. pic. m.
plu.): Submissive ones. (26:4) Id
Takhdza'na j«.^V^ (perat.
neg. 2nd p. f. plu.): Be not soft.
(23:32). (L;T;R;LL)
Khati'a <J±
'lLagffc>
To err, make a mistake, do
wrong, commit fault, evil.
Khit'un lia>: Mistake; Wrong;
Evil. Khat'un Qa> Mistake;
Wrong; Evil. The words
Khit'un and Khata 'un cLk>
differ in their significance.
Whereas the former is inten-
tional, the latter may both be
intentional and unintentional.
Khatdyd L LLi- plu. of Khati'-
at un the final yd being changed
into alif because preceded by
another y<i Khdtyun ^^k?- : One
who makes a mistake. Akht'a
Lk>l: IV. To be in error.
Khdti 'atun ol.hv Habitual
sinfulness; The fa is frequently
added to nouns to give intensity.
Akhta'tum jwLla>l (prf. 3rd p.m.
plu. IV.): You made mistake.
Akht'ana blla>l (prf. 1st p. plu.
IV.): We made a mistake. Khit'un
lk> (n.): Wrong, Mistake; Evil
practice. Khat'un Ua> (n.): By
mistake. Khati'atun £LJa> («.):
Fault; Mistake. Khati'atun
oLk> (m. plu.): Faults. Khatdya
Llk> (plu. f. Khata 'un Lk>):
Faults. K hdt i' un/Khdti'in
i>uJ?L>/ jjlJ?L> (act. pic. m.
plu.): Those who make mistakes.
Khati'atun 2ll> L> (act. pic. sing,
f. adj.): One who makes mis-
takes.
The root with its above forms has
been used in the Holy Qur'an
about 22 times.
Khataba yia>
yJas»:iJa><Llk>
To speak, make sermon,
preach, deliver an exhortation.
Khataba ^Ja> Khatban Lk>
and Khitbatan XJz>: To ask in
marriage. Khatbun L~L>:
Thing; Affair; Cause of an af-
fair, Matter; Business; Object;
An affair that one seeks or
desires to do, or that may be a
subject of discourse. Khataba
157
Khattalai-
KhafatacJ>
C-i»l»:To speak to, address.
Khitdb ^j\13>: Discourse. Fasl
al-Khitdb oLkiJI J..^i: Deci-
sive speech, Sound judgment
in legal matters.
Khataba ^J?[>(prf. 3rdm. sing.
III.): He addressed. La Tukhatib
v_J»Lis: V (prt. neg. III.): Do not
address; Speak not. Khatbun
C-Ja> (n.): Object; Matter. Khitab
wjlia> {v.n.): Speech; Declara-
tion; Argument; Address.
Khitbatun <uia> (n.): Proposal of
marriage. (L; T; R; LL)
The root with its above five forms
has been used in the Holy Qur'an
about 12 times.
Khattalai.
To write, draw lines, put marks.
Takhuttu %j£ (imp. 2nd p.m.
sing.): Thou hast written; Thou
did write (29:48). (L; T; R; LL)
Khatifaiwila>
To snatch, carry off, march
quickly (camel). Khatfatun:
lsU>: Something snatched
away by stealing.
Khatifa uila> (prf. 3rdp.m. sing.):
He snatched, carried off.
Yakhtafu >.&*- (imp. 3rd p.m.
sing.): He snatches, carries off.
Takhtafu u&qj£ (imp. 3rdp.f.sing.
Khafata cJt>): She snatches.
Yutakhattafu uh»CJ (pip. 3rd
p.m. sing. V.): He is being
snatched. Nutakhattfu u&aȣj
(pip. 1st. p. plu. V.): We shall be
snatched away. (In the verse
28:57 this verb has occurred as
apodosis Jawdb-i-Shart, there-
fore is taken as genitive.)
Khatfatun iik> (n.): Act of
snatching away. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 7 times.
Khatall^
To step, make a step forward,
trespass upon (a limit).
Khutuwat ol_^l2> (n. plu. of
Khutwatun »jla>): Footsteps
(2:168,208; 6:142; 24:21). (L;T;
R;LL)
Khafata ci>
To speak in low voice, be quiet
or silent, become still.
Takhdfata iilitf ' : To converse
in a low tone.
La Tukhafitc*£\j£ V (per at. neg.
2nd p.m. sing. III.): Utter not in
too low tone (completely conceal-
ing it) (17:110). Yata-khafatuna
jjli\^CJ (imp. 3rd p.m. plu. IV.):
158
Khafadza L ^al>
Khafiya^j^-
They will talk one to another in a
hushed voice or muttering (20 : 1 03 ;
68:23). (L;T;R;LL)
Khafadza^^al>
To lower; soften; walk gently
(camel), humble, To be easy,
To facilitate
Ikhfidz Janahaka iiUL> Jai>\
(an idiomatic metaphor): Lower
your wing; Be kind and gentle
(15:88 17:24; 26:215).
Khdfidzatun iUaiU- (act. pic. f.
sing): Abasing; Lowering which
humbles (56:3). (L; T; R; LL)
KhaffaCi>
tuts- '. u>< ia>
To be light; light minded.
Khifdf tjU> plu. of Khafif,
>_L.a>: Light. Khaffafa <jul>:
To make light, make things
easier. Takhflfun *Jlj^: Alle-
viation. Istakhaffa dur£~>\ :
To think or find light and easy,
induce levity in anyone, insti-
gate. The meaning of the verse
43:54, according to Raghib
and Ibn Kathir is that Pharaoh
had made the minds of his
people so light that they were
unable to understand their loss
and profit, so they followed
him.
KhaffatcJu- (prf. 3rdp.f. sing.):
She becomes light. Khaffafa uH>
(prf. 3rd. p.m. sing. II): He light-
ened. Yukhaff-ifu uu&z (imp.
3rd p. sing. 11.): Lightens;
Yukhaffafu uu&z (pip. 3rd p.m.
sing. II.): Will be lightened.
Istakhaffa u<J (prf. 3rd p.m.
sing. X.): He did instigate, incited
to levity and demanded prompt
obedience, lightened the mind.
Yastakhiffanna "Jj&s^jj (imp. 3rd
p.m. sing, emp.): Should lighten,
should hold in light estimation.
Tastakhiffuna jjA>ii~J(imp. 2nd
p.m. plu. X.): You find light.
Khafifun uLJt> (act. 2 pic. n.
adj. ) : Light. Khifafun o U> (plu.
of Khafifun ulJ&): Light. Takhfif
d£(v.n,Il): Alleviation. (L;T;R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 17 times.
Khafiya^i>
To be hidden, be unperceived,
To conceal a thing, remove its
covering, manifest. This word
has contradictory meaning.
Khafiyyun j*ji»: Hidden.
Tarfin Khafiyyin l J& o^J?:
Furtive glance; Stealthy
glance; Askance. Khafiyan
' j J&- : In secret; Aloud. Akhfa:
L5 i>l comparative form: More
hidden. Khdfiyatun l~il>: Se-
159
Khafiya^j^-
KhaladaJS-
cret action. Akddu ukhfihd
<LJ>liLS'l: I am about to unveil
it; I want to keep it hidden. The
IV. being used in both senses.
Istakhfa ( _yL>i^J : To lie hid-
den X. Mustakhfin Uu>C^j>:
One who tries to hide himself.
Yakhfa iJ A^~_ {imp. 3rd p.m.
sing.): Thou concealeth.
Takhfa |_ r ai£ (imp. 3rd p. f.
sing. f.)\ She conceals. La
Yakhfauna jji^-V {imp. 3rd
p.m. plu. neg.): They are not
hidden. Akhfaitum *^i> I {prf.
2nd p.m. plu. IV.): You have
concealed. Yukhfuna jjjuf?.
{imp. 3rd p.m. plu. IV): They
conceal. Yukhfina oy^r. {imp.
3rd p. f. plu. IV.): They con-
ceal. Tukh.fi ( _ ? ikJ' {imp. 2nd
p.m. sing. IV.): Thou conceal.
Tukhfu /Tukhfuna Ijiitf /
jjiitf {imp. 2nd p.m. plu.): You
conceal. Ukhfi < ^>\ {imp. 1st
p. sing. IV.): I conceal; I unveil.
Yastakh f u/Yasta kh-f una
p.m. plu. X.): They tend to
conceal; They seek to hide.
Khafiyyun ^i> (n.): Steady,
Furtive; Secret; Aloud. Akhfd
LS ii- 1 («.): Extensive. Most hid-
den. Khafiyatun 4-iL> {act.
2nd. pic. f. sing.): Hidden.
Khufyatun iLi> (n.): Secrecy;
In open. Mustakhfin U&cj*. «
{pis. pic. X.): One who hides
himself, who lurks. Nukhfi <j a*!>
{imp. 1st. p. plu. IV.): We con-
ceal. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 34 times.
KhaladajJS-
To remain, last long, live on,
retain a youthful appearance,
abide in a place, live without
change or deterioration. Itdoes
not necessarily convey the idea
of perpetuity. Akhlada jd>l:
To lean towards; stick faith-
fully to a friend.
Yakhlud JiLs- {imp. 3rd p.m.
sing.): He will abide, will suffer
for long. Takhluduna jj- 1 ^
{imp. 2nd p.m. plu.): You may
abide; You will abide till long.
Akhlada A>\ {prf. 3rd p.m. sing.
IV.): He cling; Remained inclined,
will make abide. Khuld Jd>(v.rc.):
Abiding; Continuity; Paradise.
Khdlid jJL> {act. 2nd. pic. f.
sing.): One who abides.
Khd lidu n/Khd lidin ^j jJ L> /
jj_JL> Those who abide, plu. of
Khalid. Khulud j_^Jb" {v.n.):
Abiding; Lasting. Mukhalladuna
jjjj*: {pis. pic. plu. II.): Never
altering in age; Of perpetual bloom;
Never altering in age ; Ever young ;
Destined to continue forever in
boyhood; Endowed with perpetual
vigour, That never becomes de-
160
Khalasa ^A>
Khala'a^
crepit. (L; T; R; Asas; LL)
The root with its above forms has
been used in the Holy Qur'an
about 87 times.
Khalasa ^A>
To be pure, unmixed, free, re-
tire, alone, exclusive, sincere,
arrive at, proper, peculiar, pri-
vate, retire.
Khalasu lj^al> (prf. 3rd p. m.
plu.)\ Extensively private.
Akhlasu lj^aJi>l {prf. 3rd p.m.
plu. IV.): They made someone
exclusive. Akhlasnd L*ai>l
(prf. 1st p. plu. IV.): We puri-
fied, distinguished, chose.
Asta kh- lisu c o\jkJL*\ (imp. 1st
p. sing. X. ) : I will single out, will
make him special attache, will
choose him, will attach him.
Khdli-satun 1^JL> (act. pic.
f): Distinct quality; Someone
alone for someone. Khdlisan
LaJL> (act. pic. m.): Pure; Ex-
clusive. Mukhlis fjaijfi (ap-
der. sing. IV.): One who does
something exclusively for any
one; Being truly sincere.
Mukhlas ^a^- (pis. pic. m.
sing. IV.): Chosen one; Puri-
fied. Mukhlisun /Mukhlasin
jj^aii^ Itjya}J£ (ap-der. m.
plu.): Those who are exclu-
sively bearing true (faith). Those
who make exclusive their devo-
tion. (L; T; R; LL)
The root with its above forms
has been used in the Holy Qur' an
about 3 1 times.
Khalata Oak
To mix, mingle. Khalit 1lA>
plu. Khulatd' Ual> : Partner;
Companion; Those who are
mixed up (in business).
Khalatu IjM^ (prf. 3rd p.m.
plu.): They mixed. Tukhalitu/
Tukhdlituna l^iaJLkJ'/ j^iaJLitf
(prf. 3rd p.m. sing. Ill): You
mix. Ikhtalata Jak>l (prf. 3rd
p.m. sing. VIII): It is mixed.
Khulatd' « Ual> (act. pic. m. plu.
f ): Partners. (L; T; R; LL)
The root with its above four
forms has been used in the Holy
Qur'an about 6 times.
Khala'a ^
To depose, strip, cast off, put
off, draw off, release, take off,
disown, throw off, divorce.
The right of the wife to claim
a divorce.
Ikhla' «!>l (perat. 2nd p.m.
sing.): (20:12). Takeoff. (L; T;
R;LL)
161
Khalafa<lil>
Khalafa^il>
Khalafa ^ii>
To succeed, take the place of, be
the agent, substitute of. Khalifa
u&> :Tobe stupid. Khalafa 'an
Khulqi abihi:
<Lul jji> jX >_il>
He was not his father's worth.
Khalafa Lil> : To be altered,
corrupt, ascend a mountain,
remain behind, repair clothes,
seize from behind, disobey,
transgress, forfeit one's word,
disagree. Akhlafa Lii»!:To
break; repair (a garment); send
behind, replace. Takhallafa
U&£ : To remain behind, dis-
agree. Ikhtalafa i_ill>l : To be
diversified, branch off, suc-
ceed, replace, leave behind,
return repeatedly to; Alterna-
tion; Contradiction; Variation.
Istakhlafa *_iLkl^ I: To appoint
as successor; substitute one
for another. Khalaf *_il>
Good son, successor, substi-
tute, compensation. KhalfuiLi-:
Bad son, successor, substi-
tute, compensation. Khawalif
> aJ lj> : Misbehaved and worth-
less. Khilf i_al>: Diversity;
Other; Else; Contrary. Khildf
<J)k> It is infinitive noun from
Khalafa: He disagreed, he
disobeyed or defied, he put a
thing on opposite side or in
opposite direction. Khildf
<J)ks-: Disobedience; Defi-
ance ; Against; After; Contrary,
Opposing of a thing. Khaltfah
'ij-l>: Supreme chief; Succes-
sor; Religious head. Ibn
Masud and Ibn 'Abbas explain
this word as one who judges
among or rules the creatures
of God by his command. The
word Khalifah JuLi> in 2:30
refers also to the children of
Adam, i.e., the whole of man-
kind, the correctness of their
view is corroborated by the
Holy Qur'an itself (6:165).
Khalafa ud> (prf. 3rdp.m. sing.):
He succeeded, acted as a succes-
sor. Khalaftumuni ^Jij*jls!L> (prf.
3rd. p.m. plu. tomb, of
Khalftumu + ni = me) You suc-
ceeded me. Yakhlufuna jjiis?
(prt. 2nd. p.m. plu.): They suc-
ceed. Vkhluf <_Ji>l (prt. 2nd
p.m. sing.): You succeed.
Khullifu ljil> (pp. 3rd p.m. plu.
II.): They were left behind.
Yukhalifuna jjiJLs; (imp. 3rd
p.m. plu. III.): They oppose.
Ukhdlifu <_iJl>l (imp. 1st p. sing.
III.): I oppose. Akhlafu ljii>l
(prf. 3rd p.m. plu. IV.): They
kept back, broke their word.
Akhlaftum ~jd>\ (prf. 3rd p.m.
plu.): You kept back (from prom-
ise or appointment), failed in your
promise. Akhlafnd La1>I (prf.
1st p. plu.): We kept back.
Yukhlifu LjjJt»u (imp. 3rd p.m.
sing. IV.): He keeps back. Lan
Yukhlifu Laiitf jJ: He will never
keep back. Tukhlifu uUiitf (imp.
162
Khalafa<_il>
Khalaqaj^>
2nd p.m. sing. IV.): Thoukeepeth
back. La NukhlifU&*?i (imp. 1st
p.plu.neg.): Wedonotkeepback
Yatakhallafu/Yatakhallafuna
jjA^cj /\jA>cj (acc./imp. 3rd
p.m. plu. V.): They lay behind.
Ikhtalafa <_ik>l (prf. 3rd. p.m.
sing. VIII.): He has differed.
Ikhtalafu \ji\i>\ {prf. 3rd p.m.
plu. VIII.): They differed.
Ikhtalaftun ,yj\i>\(prf. 2nd p.m.
plu. VIII.): You differed.
Yakhtalifuna jjii^s? {imp. 3rd
p.m. plu. VIII): They differ.
Takhlalifuna jjikitf (imp. 2nd
p.m. plu. VIII.): You differ.
Ukhtulifa <_«k>l (pp. 3rd p. m.
sing. VIII.): It was differed in.
Istakhlafa <_iJik^J (prf. 3rd
p.m. sing. X.): Made successor.
Yastakhlifu ui^jl^j (imp. 3rd
p.m. sing. X.): He makes succes-
sor. Yastakhlifanna jaL^-T-,.^
(imp. 3rd p.m. sing, emp.): Cer-
tainly he will make successor
(vouchsafed with both spiritual
and temporal leadership).
Khalfun i_ai> (n.): Evil succes-
sor; Son; Behind; After. Khalifina
cm1{> (act. pic. plu. n.): Those
who stay or remain behind.
Khildfun oil> (n.): Against; Af-
ter; Opposite sides. Khilfatun
lA> (n.): Succession; One fol-
lowing the other. Khawalif<Jti\j>
(act. pic. f. plu.): Misbehaved
and worthless persons; Those who
remained behind. Khalifatun ajLL>
(act. pic. n.): Vicegerent; Succes-
sor. Khalaif <Ju%> (plu. of
Khalifatun): Successors. Khulafd'
>- \A>(plu. of Khalifatun): Succes-
sors. Mukhallafuna I
Mukhallafina dyi&/jjji&(acc./
pis. pic. m. plu. II): Those who
lagged behind. Mukhlifa LA£
(ap-der. m. sing. IV): One who
fails in his promise. Ikhtilaf<Si^> I
(v.n.III): Alternation; Variation;
Diversity; Contradiction.
Mukhtalifun <_iki£ (ap-der. m.
sing. VIII): Varied. Mukhtalifina
/ Mukhtalifuna jjiili^ /
Cfj\sj£(acc/. pis. pic. m. plu.):
Those who differ with each other
in any matter. Mustakhlafina
t>.a.L>.7...,yfl (pis. pic. plu. X.):
Successors; Vicegerents. (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 127 times.
Khalaqa u ^>
To measure, proportion, de-
termine, fashion, create, form
a thing, be fit, apt to a thing,
behave kindly. Khulq ji*:
Moral; Character; Nature;
Temper; Habit. Mukhallaq
jl^: Well proportioned. The
distinction between Khalq jl*
and Amr ja\ (command) is that
while the former generally
means the measuring out or
163
Khalaqa u ^>
Khalla^
resolving of the thing out of
preexisting matter, the later
means bringing into being with-
out matter by uttering the simple
command 'Be'.
Khalaqa jl> (prf. 3rd p.m. sing.):
He created, determined. Khalaqu
\jA> (prf. 3rd m. plu.): They
created. Khalaqta cJii> (prf.
2nd p.m. sing.): Thou created.
Khalaqtu cJii> (prf. 1st p. sing.):
I created. Kh alaqnd Liii> (prf.
1st. p. plu.): We created.
Yakhluqu Jia- (imp. 3rd p.m.
sing.): He creates. Takhluqu
jli£ (imp. 2nd. p. m. sing.): Thou
determine. Akhluqu jJb-l (imp.
1st p. sing.): I determine.
Nakhluqu jl»u (imp. 1st p. plu.):
We create. Khuliqa ji> (pp. 3rd
p.m. sing.): Was created. Khuliqat
c*J&>(pp.f. sing.): Was/ created.
Khuliqu \j&>(pp. m.plu.): They
were created. Lam yukhlaq jlitf
jj (pip. 2nd p.m. sing, neg.): Has
notbeenbuilt. Yukhlaquna jjj&fz
(pp. 3rd p.m. plu. IV.): They are
created. Khalqun (n.): Creation;
Creature. Khuluqun l $>(n.)Mor&
character; Disposition, Natural ten-
dency. Khaliqun jJL> (act. pic.
m. sing.): Creator; One who
determines. Khaliqin/Khaliqun
auOL>/ j_yOL> (ace. /act. pic. m.
plu.): Creators; Those who de-
termine. Khaldq J"il> (n.): Por-
tion; Share (of good). Khallaq
jlA> (ints.): The most powerful
creator; Great creator.
Mukhallaqatun X&£ (pic.f. sing.
II. ) : Formed. Ikhtildq J"ibj> I (v. n.
VIII.): Forgery. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 261 times.
Khalla fc
To pierce, slit, make a hole
through, be very particular in
need of help and support.
Khallatu \_fl>: To make
friendship with. Khullatun
iL>: Fast-friendship: That
friendship or love which pen-
etrates the heart and takes
root in it. Khalil J-JL>: One
whose friendship and love is
very deep and sincere; a most
loving and bosom friend.
Khalla "\i-: To act friendly
towards. Khalilun J-JL> plu.
Akhilla 'u <-^k>\ : Friend; True
friend; An epithet of
Abraham, The friend of God;
KhallaJU- III. To be friendly.
Khildlun J">L>: Friendship; it
is also plu. of Khallun in
which sense it means the
middle or inner parts.
KhildlJiS(n.): Friendship; Fast-
friendship. Inside; Midst,
Through. Khullatun2l>(n.):Fast
friendship. Khalil JJi> (act.
2nd. pic): Special; Dearest; Most
164
Khala^y.
Khamira \»>
sincere friend who has no rival in
the love and reliance placed upon
him and is without disorder and
defect. Akhilld' **}L>I (plu. of
Khalil): (L; T; R; LL)
The root with its above four
forms has been used in the Holy
Qur'an about 13 times.
Khala^
To be vacant, empty, alone in
a place, elapse (time), be free
from; He is dead; He is gone.
Khala *^> Khalwatun ~iS>: To
speak in private with anyone,
let anyone go, release, pass
away, be in existence in former
times, be free.
Khala "iU (prf. 3rd p.m. sing.):
He is alone, went apart, passed,
has gone. Khalau ljl> (prf. 3rd
p.m. plu.): They are alone with,
they passed. Khalat cS> (prf.
3rd p. f. sing.): She passed
away, died. Yakhlu Ji£ (imp.
3rd p.m. sing.): He will be alone;
will be free, will be exclusively
(yours). Khallu \JS-(prt.2ndp.
m. plu.): Leave free. Takhallat
cJj£ (prf. 3rd p. f. sing. V.):
Became empty. Khaliyatu *JL>
(act. pic. f sing.): Past. (L;T;R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 28 times.
Khamida lu>/Khamada
Juoiu I Jl»>
To be extinguished, get low (a
fire), faint away and die.
Khamidun jjju>l> (nom.):
(36:29). KhamMn ^^(21:15)
(ace. act. pic. m. plu.): Extin-
guished. (L;T;R;LL)
Khamira ^>/Khamara,a>
To cover over, conceal, veil,
hide, ferment. Khamar _f:
Any intoxicating thing; Any
fermented drink; Grapes ; Any-
thing that clouds or obscure
and covers the intellect. It
includes all intoxicating sub-
stances. It is devil's work
(5:90). It is wrong to say that
the moderate use of wine or
such things is allowed and that
only drinking to excess is pro-
hibited. The Companions of
the Holy Prophet never made
use of a drop of such things
after the prohibition was made
known. The Holy Prophet^
said, A small quantity of any-
thing of which a large quantity
is intoxicating is prohibited
(AbuDaud25:5). Wineisalso
called Khamar because it cov-
ers or obscures or affects the
intellect or the senses, or be-
cause it agitates and excites the
165
Khamasa
Khanasa u »i>
brain so as to make it lose its
power of control.
Khumur jus- plu. of (Khimdr
j Li-) : Head cover, scarf, cover-
ing and specially a woman's
head veil, screen.
KhamarjA> (n.): Any intoxicat-
ing thing. Khumur jA>{n. plu. of
Khimdr jL>): Headcover; Scarf;
Covering and specially a woman' s
head veil; Screen. (L; T; R; LL)
The root with its above two forms
has been used in the Holy Qur'an
about 7 times.
Khamasa ,j-a>
To take a fifth part.
Khamsatun 3n.i> and
Khamsun L yJ? : Five.
Khamsatun i-J?" (/".): Five
Khumusun jj— jf : One fifth.
Khamisatu "L**. ^L> : Fifth.
Khamsin juJ?" (ace): Fifty. (L;
T; R; LL) "
The root with its above four forms
has been used in the Holy Qur'an
about 8 times.
Khamasa \j3^>
To be empty (belly), be hun-
gry, render the belly lank.
Makhmasatun jLa-ai^: Hun-
ger; Extreme hunger.
Makhmasatun l*a+j£ (v.n. m.):
(5:3;9:120).Hunger.(L;T;R;LL)
Khamita-koi-
To be in anger, growl, roar.
Khamt^t :Bitter; Bitterplant;
Fruits of the capparis sodata;
Acid.
Khamtun^r (n): Bitter (34:16).
(L; T; R; LL)
Khaniza u>
To stink, to be evil and bad,
be proud. Khinzir jj£> (his
a combination of two words
Khinz ji> meaning bad and
ard meaning I see): I see it
bad; Proud and evil; Piggy (It
means dirty, greedy and stub-
born); Pig-headed; Obstinate;
Stupidly perverse. Pigsty
(dirty house or room); Hog;
Greedy and dirty fellow;
Swine; Pig
Khinzir jj}^> (n. sing.): Swine.
(2:173; 5:3; 6:145; 16:115).
Khandzir ^jLi- (n. plu.):
Swines(5:60). (L;T;R;LL;see
also Webster's Dictionary)
Khanasa u> J>
To remain behind, hide away,
sneak, recede, hold back, con-
ceal, temper elusively and in-
tangibly slink, do a deed
stealthily. Khunnus j-.*>:
166
Khanaqa u y>
KhafaoU-
Stars; The five planets - Sat-
urn, Jupiter, Mars, Venus and
Mercury because they have a
retrograde as well as a direct
motion. Khannas^Ss-: Slink-
ing; One who hides, retires
or shrinks himself; Elusive
tempter; Who withdraws af-
ter his whisper.
Khannas j-/ll> («.): Sneaking
one (114:4). Khunnas ^^li- (n.
phi.): Those which recede while
advancing in one direction
(81:15). (L;T;R;LL)
Khanaqaj^-
To strangle, throttle anyone,
choke.
Munkhaniqatu Iji>6j> (pis. pic.
f. sing.): That which is strangled.
(5:3). (L;T;R;LL)
KharajU-
To low like an ox, bellow, roar
like a bull, be weak, be without
strength.
Khuwar j\j>(n.): Lowing sound;
Bellowing; Whizzing of arrows
(7:148;20:88).(L;T;R;LL)
Khadza u ^l>
To engage in a topic, enter into
(a discourse), plunge into, wade,
indulge in vain discussion or
idle talk, plunge about.
Khdidzun Jt£\>: One who
indulge in vain talk.
Khadzu \y^\>(prf. 3rd. m.plu.):
They indulged in idle talk, plunged
about. Khudztun *^a> (prf. 2nd.
p.m. plu.): You indulged in idle
talk. Yakhudzu \j^>j^~ (imp.
3rd. p.m. plu. ace.) They in-
dulged. Nakhudz.Jaj*±(imp. 1st.
p. plu.): We plunged. Khaudzun
Ji?j> (v.n.): Vain talk; Wading.
(L; T; R; LL)
The root with its above five forms
has been used in the Holy Qur'an
about 12 times.
KhafaCiU-
tils-; l5j>(£5US£<JuL>
To fear, be frightened, appre-
hensive, suspicious, anxious,
cautious, know. Khauf^jj>:
Fear; Apprehension; Suspi-
cion. Khaifun UjL> : One who
fears, Afraid; Shy ; Fearful; One
who apprehend. Khifa-tun
Xk>: Fear; Apprehension.
Khifatan £JL»: Out of fear;
Apprehension. Khawwafa
<Jj>: To cause to apprehend,
fear, frighten. Takhawwafa
<Jj£: (V) To be frightened, di-
minish by taking away a part.
Takhawwufin <J^£: Gradual
diminution; Slow destruction;
167
KhafaoU-
KhalaJU-
To take little by little, take away
a portion of goods and proph-
ets, fear for. Fear from Allah is
not like a fear from a serpent or
any other living or non living
thing. It means to become
lowly, humble, submissive and
confined to Him in attention. It
is throwing oneself completely
at His mercy and in His love.
Khdfa Lil> (prf. 3rd. p.m.
sing.): He apprehended, feared,
became Suspicious. Khifti cJl>
{prf. 2nd. p. f. sing.): Thou/
fear. Khiftu CjL> {prf. 1st. p.
sing.): I fear. Khafu \ji\>(prf.
3rd. p.m. plu.): They are afraid.
Yakhdfu oUtf {imp. 3rd. p.m.
sing.): He fears. Takhafu
<J[j£ {imp. 2nd. p.m. sing.):
Thou fear. La Takhaf <JJ£ V
{prt. neg. m. sing.): Fear thou
not. La Takhdfi <jli^ {prt.
neg. f sing.): Fear not (O you
/.) Takhaf anna ji ls£ {imp.
3rd. p.m. sing, emp.): (If) Thou
are really afraid. Akhdfu o l> I
{imp. 1st. p. sing.): I fear.
Ya khdfd/Ya khdfd n i Li lis /
jlili?. {ace. /imp. 3rd. p.m.
dual.): They two m. fear. La
Takhaf a litis "i {prt. neg. m.
dual): Fear you (two) not.
Yakhafu Ijiis {imp. 3rd. p. m.
plu.): They fear. Yakhdfuna
jji lis ( imp. 2nd. p. m. plu) : You
fear. Khauf<3j> («.): Fear; Sus-
picion; Apprehension. Khdifan
\ju L> {act. pic.): One who falls in
fear. Khdifina cr>ju[>(act.pic.
plu.): Feared ones. Khifatun
iUL> {n.): Fear. Yukhawwifu
<Jj^~ {imp. 3rd. p.m. sing. II.):
Makes someone fear. Takhwif
u>~t_jj£ (v. n. II.): Fear.
Takhawwuf o^itf {v.n. II.):
Fright. (L; T; R; LL; IJ; Asas)
The root with its above forms
has been used in the Holy Qur ' an
about 124 times.
Khalajli-
To take care of, manage.
Khawwala J^> : To grant,
confer a thing. Khawwalna
LJj>: We granted. The word
signifies the bestowal of
things meant for the better-
ment and progress of the per-
son receiving them. Khal J L>
plu. AjchwdlJ\j>\: Maternal
uncle, Owner of a thing;
Good token. Khdldt o"VL>
plu. of Khdlatun. 4JL>: Ma-
ternal aunt.
Khawwala Jji- {prf. 3rd. p.m.
sing. II.): He granted. Khawwalna
LJ^> (prf. 1st. p. plu. II): We
granted. Khdlun J L> (n.) : Mater-
nal uncle. Khdldt o^L> (plu. of
Khdlatun JL>): Maternal aunts.
Akhwdl J \j> I (n. plu.): Maternal
uncles. (L; T; R; LL)
The root with its above five forms
168
Khana,il>
Khawa,jj>
has been used in the Holy Qur'an
about 8 times.
KhanajU-
To play false, defraud, be
treacherous, unfaithful, be-
tray one's trust, break one's
word, deceive, violate.
Khiyanat ij IS: Playing false
etc. Khainun jjI>: One who
plays false etc. Khainatun
4^jL> (has same meaning as
Khainun, La is added for the
sake of energy and intensity
(i.e. Mubdlighah as La in
'alldmatun): Perfidious per-
son etc. Ikhtdna £>ll>l: VIII.
to play false.
Yakhtdnu\jjL&: Those who
play false with one another,
who mutually defraud them-
selves. The eight (VIII) form
being here used for the sixth
(VI), which is not used in this
verb.
Khdnatd LjL> (prf. 3rd. p. f.
dual.): They two/ acted treach-
erously, defrauded. Khdnu Ijjli-
{prf. 3rd. p.m. plu): They were
false; They defrauded. La
Takhunu l_p_ys»V (prt. neg. m.
plu.): Defraud not. Takhunu
\yji£ (prt. neg. m. plu.): You
defraud (not). Lam akhun ^> I
J (ace. neg.): I did not defraud.
Yakhtdnuna jjj\^~ (imp. 3rd.
p.m. plu. VIII.): They defraud.
Takhdnuna jjj[j£ (imp. 2nd. p.
m. plu. VIII.) You defraud.
Khiydnatun i; L> ( v. m.) : Treach-
ery. Khdinina i>UjL> (act. pic.
plu. of Khainun i>UjL>): Treach-
erous. Khainatun £jL> (v.m.):
Defrauding; Dishonesty; Treach-
ery; One who is very treacher-
ous, unfaithful or perfidious. In
the latter sense the word is the
intensive form of Khainun. It
may also be taken to have been
used as an adjective qualifying
the noun Ummat which may be
taken to understood before it in
5:13. The expression Khdinatul
a'yun used in 40:19 means a
surreptitious or intentional look
at a thing at which it is not
allowable to look, or the looking
with a look that induces suspicion
or evil opinion; or the making of a
sign with the eye to indie ate a thing
that one conceals in the mind; or
contracting of the eye by way of
making an obscure indication.
Khawwdn j l> (n. ints.): Perfidi-
ous; Treacherous one. (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 16 times.
Khawa,jj>
To be fallen, uninhabited, de-
serted, in ruins.
Khdwiyatun hj[> (act. pic. sing,
adj.): Laid overturned (2:259;
169
KhabaOU-
KharaljU-
18:42;22:45;27:52;69:7). (L;T;
R;LL)
KhabaL>l>
To meet with no success, be
undone, be disappointed, fail,
be in a vain, fall into destitu-
tion.
Khdba ui> (prf 3rd. p.m.
sing.): He brought to naught,
was disappointed, met with no
success (14:15; 20:61; 20:111;
91:10). Khaibin jUU (act.
pic. ace. plu.): Disappointed
ones; Frustrated ones who met
with no success (3:127). (L; T;
R;LL)
KharajU-
To be in good circumstances,
be favourable to, choose,
prefer, select, earn wealth.
Khairun j+>: Good; Agree-
able plu. Akhyar jL>l f.
Khairatun "*j?> K hair at
ol^^>: Good thing; Good
works. Khiyaratun 5j La-
Choice; Selection.
Takhayyara J*j£ (V). To
choose. Khair j~> Good,
also better, best, for Akhyar
_^>l the hamzah being omit-
ted on account of the fre-
quent use of the word. With
these comparative significa-
tions it is common to all gen-
ders and numbers Khair **■:
Considerable and much
wealth. Wealth acquired by
fair means; Horses etc.; Good
moral, physical, actual or
potential; Profitable and use-
ful thing; Happiness; Pros-
perity.
Ikhtara jL>l (prf. 3rd. p.m.
sing. VIII.): He selected, chose
(7:155). lkhtartu o>>l (prf.
1st. p. sing. VIII.): I have cho-
sen, have selected (20:13).
Yakhtaru jL\s£ (imp. 3rd. p.m.
sing. VIII.): He selects, chooses
(28:68). Takhayyaruna jjj^
(imp. 2nd. p.m. plu. V.): You
may select (68:38).
Yatakhayyaruna jj^lk^; (imp.
3rd. p.m. plu. V.): They may
select (56:20). Ikhtarna b^>l
(prf. 1st. p. plu.): We selected
(44:32). (L; T; R; LL; Kf.)
Khara ljl>
To be good; excellent.
Khairun jS (n. adj.): Excellent;
Best; Better; Good. Wealth.
Akhhyar jL>l (ft. plu.): Excel-
lent ones. Khairatun %jS(n.):
Choice. KhairatCj\jS(n.plu.):
Agreeable; Good; Pious. (L; T;
R;LL)
The root with its above four forms
has been used in the Holy Qur'an
170
KhataJ*U-
Da'aba ola
about 180 times.
KhataJ^U-
To sew up, stitch. Khait li^-:
Thread; String. Khait al-
abyadz j^-^\ Ja~> : The first
gleam of dawn. Khaitalaswad
iyJi\ Js**: Twilight at sun-
set. KhiydtJ? L> Needle. Hattd
Yalizaljamalufisamm.il Khiyti
(until camel or ship-rope passes
through the eye of the needle).
The phrase is symbolic of im-
possibility.
Khait JaJ. («.): Thread (2:187).
Khiyat_S?l± (n.): Needle (7:40).
(L; T; R; LL; IJ.)
KhalaJU-
To imagine, Conceive, Think,
fancy. Khailun J~> (collec-
tive noun): Horse; Cavalry.
Khayyala JI> II. To make to
appear. MukhtdlJ\s^ : Proud;
Arrogant, Vainglorious. A ver-
bal adjective with the form of
the passive part of VIII.
Khail i yS(n. plu.): Horses (3 : 14;
8:60; 16:8; 17:64). Yukhayyalu
J1*j (pip 3rd. p.m. sing. II.):
Appeared. (20:66). Mukhtal
Jb>i* (pis. pic. m. sing. VIII):
Vainglorious; Self-conceited (4:36;
31:18; 57:23). (L; T; R; LL)
Khama j»l>
To stay at a place.
Khiyam » L> (n.plu. of Khaimatun
Lj_J- and Khaimun *^> ):Tents
(55:72). (L;T;LL)
DAL
jD
It is the 8th letter of Arabic
alphabet. According to the
reckoning of Jummal its value
is 4. It It is of the category of
Harufal-Majhurah ojj^ and
of the letters termed Nit'iyyah
il*laj pronounced by pressing
the tip of the tongue against
upper gums and suddenly
withdrawing it similar to Ta J? .
Da'aba olj
To be diligent, zealous, strive
steadily, urge, drive, hold one' s
course, toil constantly. Da'b
ola: Habit; Custom; Manner;
Case; affair; Way of doing;
Condition; Work; Want;
Da 'ban L I y. According to con-
171
Dabba^j
Dabara'^j
duct; Won working hard and
continuously; Pursuing the
course.
Da'bi cjl j {n.)\ Way of doing;
Conduct; Wont Working hard
and continuously. (8:52; 54;
40:31; 12:47). Da'ibain u£lj
{act. pic. dual): Both pursuing
theircourse continuously (14:33).
(L; T; R; Asas; LL)
Dabba Oi
WJ-b * Iwji i Ljjii Li
To go gently, crawl, walk, flow,
throw. Dabbata Li: Down on
the face, Dabbatun Lli /?/.
Dawabun Olji: Whatsoever
moves on earth especially
beasts of burden; Quadraped;
Beast; Moving creature; In-
sect. Dabbatul ardz j^j^ ' L I i :
Creature of earth; Insect of
earth; Materialistic person
whose endeavors are wholly
directed to the acquisition of
worldly riches and material
comforts and who has fallen
on the pleasures of this world
with all his might and main.
Dabbatun L I j(n.): Moving crea-
ture; Crawling animal. Dawabbun
^j\j i (n. plu.): Crawling animals.
(L; T; R; Asas; LL)
The root with two above forms
has been used in the Holy Qur'an
about as many as 18 times.
Dabara^j
- t , .. . X)
To turn the back, flee, follow
after, be behind, become old,
take a thing away, veer to the
west wind, elapse (day, night),
follow with respect. Dubur
jts: Back, Hinder part; The
last; Extremity; That which
comes after; At the end of.
Dabirun yly. Extreme; Last
remnant; Uttermost part.
Dabbara 'yi (II): To dispose,
manage, govern, consider the
issues or results of the affairs
or the case, perform or ex-
ecute the affair with thought or
consideration, ,devise or plan
the affair, govern, regulate.
Idbdtj Li I: Setting. Mudabbir
jj.u: Who manage the affairs.
Mudbir y'jjt Retreating one.
Its pi. is Mudbirin &y^.
Yudabbiru yjj {imp. 3rd. p.m.
sing. II. ): He disposes, manages
the affairs continuously. Adbara
jji\ (prf. 3rd. p.m. sing. IV.):
Turned back; Drew back.
Yatadabbaruna jjjjJCJ (imp.
3rd.p.m.plu. V.): They ponder.
Yadabbaru/Yatadabbaru
\jjjJj/\jjjXJ (V. ace): They
ponder. Duburunys («.): Be-
hind; Back. Adbar jLol (/?/«. of
Duburyy): After; Backs. Idbar
j Li I (v. n. IV.): Declining; Set-
ting. Dabirun ji\s (act. pic. ):Last
remnant root. Mudabbirat
172
Daththara ^
Dahadza^^-j
Cj\jj JLo (ap-der. f. plu.): Those
/ who manage the affairs, who
administer the affairs in an excel-
lent manner. Mudbir y±» {ap-
der. m. sing. IV.): Retreating
one. Mudbirin ^y.-^ (ap-der.
m. plu. IV.): Retreating ones. (L;
T; R; LL)
The root with its above forms
has been used in the Holy Qur ' an
about as many as 44 times.
Dathara^j
To be endowed with excel-
lent capabilities, cover with
a cloak, wrap with a garment,
destroy or obliterate.
Da thth ara al-Tairu yLUIy'j:
The bird adjusted or put in
order its nest. Tada thth ara
al-Farasa ^^aJI^j JJ: He
leaped upon and rode the
horse. Tada thth aru al-
'Aduwwa jJjJIy'JJ: He van-
quished the enemy. Al-
Mudda thth ir ^j'-lJI One
adorned with the best natural
powers and qualities and pro-
phetical dignity (Ruh al-
Ma 'ant); One entrusted with
the heavy load of the respon-
sibility of a Prophet (Qadir):
The effacer or obliteral; The
reformer; The one who ad-
justs or puts things in order;
The vanquisher; The one who
is about to leap upon and ride
the horse; The one who
wrapped himself with a gar-
ment.
Al-Mudda thth ir: yxJI (ap-
der. V.): Who has been en-
dowed with excellent capabili-
ties; Who wrappest himself up
inagarmentorcloak(74:l). (L;
T; R; LL; Ruh, Qadir)
Dahara ^>i
To drive away, repel, turn
off, discard, banish. Duhurun
Jy>y. Out cast, drive off, etc.
Mudhur j>>-u: Driven away,
rejected.
Duhur Jj>s (v. «.): Out cast;
Drive off (37:9). Madhuran
\jj>jj>(pac.pic): Drivenaway
(7:18; 17:18; 39). (L;T; R; LL)
Dahadza 'ja> a
To annul, void, refute, reject,
examine into, slip, to be weak
(in argument); To jerk, de-
cline. Dahidzun ^^as-lyThat
which has no force, no
weight, which is null and
void. Yudhidzu l^a>Ju: To
weaken or nullify by an ar-
gument; Condemn.
Mudhadzjn ouki* Jj>: Rejected
ones; Cast away.
Yudhidzu l^a>J.j (ace. for
Yudhidzuna) : They refute (18:56;
173
Daha 1>j
DakhalaJ>j
40:5). Ddhidzatun <uia>b(ac?.
pic.f. sing.): Null, Futile; Void
(42:16). Mudhi dzina aua>ju
(pic. pie. m. plu. ace): Rejected
ones;Castaway;Castoff (37:141).
(L; T; LL)
Daha l>i
To hurl, spread forth, expand,
stretch out, cast away, extend,
drive along.
Doha L>j (prf. 3rd. p.m. sing.)
stretched out; Hurled away; Cast
(79:30). (L; T; R; LL)
Dakhara ,>j/Dakhira J> $
To be small, mean, lowly vile,
of no value or account
Dakhirun/Dakhirin ^j> I j /
jj^>b (acc./act. pic. m. plu.)
They are lowly, humble in suppli-
cation(16:48;37:18;27:87;40:60).
(L; T; R; LL)
Dakhalajso
To enter, go in, join one's self
in company, visit, intrude,
meddle, have intercourse with,
go into (one's wife), intrigue,
penetrate, deceit, corrupt.
DakhalunAs-y. Vice; Corrup-
tion; A thing that enters into
another thing and is not of it and
which asserts its relationship to
that of whom it is not related.
Dakhalan "%■ x. Falsely ; Fraudu-
lently. Dakhilun Jio: One
who enters in. Adkhala Jiol
(IV): To introduce, cause to
enter, lead into. Mudkhalun
J> Ju«: Time or place of enter-
ing in.
Dakhala 3^-i (prf. 3rd. p.m. sing.):
He entered. DakhalatcS>s (prf.
3rd. p. f. sing.): She entered.
Dakhalu I^JLS-i (prf. 3rd. p.m.
plu.): They entered. Dakhalta
ci>j (prf. 2nd. m. sing.): Thou
entered. Dakhaltu ci>i (prf.
2nd. m. plu.): You entered.
Yadkhula J^-^ (imp. 3rd. p.m.
sing.): He enters. Tadkhulunna
jjiS-Jj(imp. 2nd. p.m. plu. emp.):
You certainly shall enter.
Yadkhulu/ Yadkhuluna 5^i> -b /
\jb-Jj(acc./ imp. 3rd. p. m. plu.):
They enter. Udkhul J>jf (prt.
2nd. p.m. sing.): Enter. Udkhula
"il>if (prt. 2nd. p. m. dual): You
two enter. Udkhuli ^Ji-^ (prt.
2nd. p. f sing.): You / enter.
Adkhalnd Ubol (prt. 1st. p.
plu. IV.): We caused to enter.
Yudkhilu/Yudkhil J>-b /J>-b
(imp. 3rd. m. sing. IV): He
causes to enter, will cause to en-
ter. Udkhilanna \li>i\(imp. 1st.
p. sing. emp. IV.): I certainly will
cause to enter. Nudkhil J>Jd
(imp. 1st. p. plu. IV. ): We will
174
Dakhana
knana j>s
Daraja r£
cause to enter. Adkhil JjoT (prt.
2nd. p.m. sing, prayer): Cause to
enter, put in Udkhila J»il (pp.
3rd. p.m. sing.): He is made to
enter. Udkhilu\°J±-si (pp. 3rd.
p.m. plu.): They were made to
enter. Yudkhalu J>Jb (pp. 3rd.
p.m. sing.): He shall be made to
enter. Dakhalun J>j(«.): Means
of discord and to deceive.
Muddakhal J>JU (n. of place):
Retreating place; Place to enter.
Mudkhal JJ--U (v.n.): Ddkhilin/
Ddkhilun j_^Ji>b/i>Ji>b (ace.
act. pic. m. plu.): Entering men.
(L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 126 times.
Dakhana j>i
To smoke, raise smoke or dust,
become altered, be ill-natured,
fumigate, grope clumsily,
handle (athing) clumsily, spoil,
fail to handle properly. Dukhtin
jUo: Smoke; Gas; Vaporous
matter with suspended par-
ticles; Fume resembling
smoke; Something fleeting or
beclouding; Coloured smoke;
Suppressed state; Dust; Fam-
ine in which people feel a sort
smoke hanging before their
eyes or because of no rain for
a long time the atmosphere
becomes dusty; Drought.
Dukhdnj^(n.): (41:11;44:10).
(L; T; R; Bukhari: Kitab al-Istisqa;
LL)
Dara'a *js
- > - f - .] -
To repel, revert, drive off; put
off, evert, overcome, combat,
quarrel, urge, rush suddenly,
repel in a quarrel, disagree.
Iddara'a *jil (VI.): To strive
one with another, quarrel with
another.
Yadra'u IjjjJb (imp. 3rd. p.m.
sing.): He shall avert ( 24:8).
Ida 'rail Ijj s\(prt. 2nd. p.m. plu.):
Avert; Repel (Ij^'jli 3:168).
Yadra'u lj*jJy ( imp. 3rd. p.m.
plu.): They avert; combat (jj*j°Jy
13:22). Iddara'tum *jjSI (prf.
3rd., p.m. plu. VI.): You quar-
relled among yourselves; differed
among yourselves. (*£ji Li 2:72).
(L; T; R; LL)
Daraja rp
To walk step by step, pro-
ceed gradually, destroy by
degrees, insert a thing, un-
wrap, come gradually to, de-
ceive, show forbearance to
(a sinner). Darjatun ±>js:
Ladder; Step; Flight of stairs;
Rank; Dignity; Degree; Stage;
step in rank; Honour; Author-
175
Daraja rp
Darasa
0"J~
ity. Isladraja r,jJL*l (X.):
To move gradually, consign
to a gradual punishment.
Lahum Darajdt oL>ji *^J:
There are different grades. In
the Qur'anic text (3:163) it
means they have exalted de-
grees of rank of grace with
Allah. The word ulu l_^jlbeing
understood before the word
Darajdt oLjji, however the
wordw/w \j]j I has been dropped
to intensify the meaning, as if
the holders of these grades of
grace were the very grades
personified.
Nastadriju rjXL^j {imp. 1st. p.
plu. X. ): We shall lead (to de-
struction) step by step. Darajatun
^>ji {n.)\ Degree of superiority;
Place above. Darajat oL>jj {n.
plu.): Many degrees, grades, ex-
alted degrees of ranks. The words
lahum Drajdtun oL>jj *.fJ
(3:163) literally mean there are
different grades. However in the
Qur ' anic text they mean they have
different exalted degrees of rank
with Allah. The word ulu I^Jjl
being understood before the word
Darajdt oL>jj. The word ulu
\Jj\ is dropped in the qura'nic text
in order to intensify the meaning
of lahum Drajdtun ol>jj J$l as
if the holders of these grades of
grace were the very grace personi-
fied. (L; T; R; LL)
The root with its above three forms
has been used in the Holy Qur' an
about as many as 20 times.
Darra jj
To flow copiously, plentifully,
give much, shine. Durriyyan
JjX Glittering; Shining; Bril-
liant. Midrdran J j Jm: Abun-
dant rain.
Durriyyun ^jj {adj.): (24:35).
Midraran TjT,»to {adj.): (6:6;
11:52; 11:11). (L;T;R;LL)
u"J
Darasa ^-jj
;L»jj
j-
To study, read, read with at-
tention, disappear (trace), ef-
face, obliterate, teach.
Dirasatun
"J
j: Attentive
study. Idris ^jjjKThe
Prophet Enoch, so called from
his great learning. The word
Hanuk (Enoch) and Idris
closely resemble each other in
their meanings and significa-
tions.
Darasu I^jJ {prf. 3rd. p.m.
plu.): They have read or studied.
Darasta c—jj {prf. 1st. p.m.
sing.): Thou hast studied; Thou
hast learnt well and diligently.
Yadrusuna jj—j-b {imp. 3rd.
m. plu.): They have been study-
ing. Tadrusuna Oj-^j-^' (imp.
2nd. p.m. plu.): You have been
176
Daraka &j$
Dara,jjj
studying. Dirasatun Ljja(v. n.):
Study; Read. Idris ^^-jjalprop.n.
Enoch. (L; T; Ency. Bibblica, LL)
The root with its above forms has
been used in the Holy Qur'an
about as many as 8 times.
Daraka ilj'a
J^Ju its'/a
To overtake, follow up, drop
closely. Adraka 'SjiV. To
reach the age of reason, reach
maturity, perceive. Darkun
Sj a: The act of following up,
over taking. Darakun d)jy.
The bottom; Abyss; Step of
descent; Degrees of Hell.
Adraka i)jal (IV.): To over
take, reach, attain, compre-
hend. MudrakundijJ^: Over-
taken. Iddaraka: <iJjil To
overtake, follow one another,
reach, comprehend, reach the
limit, To find the limit of a
thing.
Adraka Jja I {prf 3rd. p.m. sing.
IV.): Overtook; Was about to (be
drowned). Yudriku iJiJu {imp.
3rd. p.m. sing. IV.): He over-
takes, comprehends. Tudriku
d)jXJ{imp. 3rd.p.m.f. sing. IV.):
She comprehends. Taddraka
Jjloj' {prf. 3rd. p.m. sing. IV.):
He reached, favoured. Iddarak
dJjIal {prf. 3rd. p.m. sing. VIII):
He has found its limit, has reached,
has attained. Iddaraku I^SjIil
{prf. 3rd. p.m. plu. VIII.): They
reached one after another, have
all followed one another, have
overtaken one another. Darak
oJja {v.n.): Abyss; Lowest
reaches. Darkan Ojj {v.n.):
Overtaking, Being overtaken.
Mudrakuna jj£jJj> {pis. pic.
m. plu. IV.): Overtaken. (L; T;
R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 12 times.
Darhama 'J*ji
To produce round leaves, be-
come wealthy, become dim
(sight), become old. Dirham
pbjy. Money; Silver coin.
The value of dirham has var-
ied at different times and dif-
ferent places. The weight of
the legal dirham is 5 2/3 of
barley corns or eighth of an
ounce.
Dardhima ** l/a {pi. of Dirham):
Silver coins'(12:20). (L; T; R;
LL)
Daraka
To know, know by skill. Adrd
ijji\: To make to know, teach,
acquaint. MdAdrdka'dijslLc.
Who told thee what that is?
He knows. Ma Yudrika
iLjJuU: How thou knowest
177
Dasara
j^'
Da'a U:
that is? He does not know. All
forms of this root are used
with negative particle Lan,
La,M&,In^\i\^i°i< jJ
In Adri ^jjl jl (imp. 1st. p.
sing.): I know not. Lam Adri
liU (gen.): I knew not. Ma
Adri ^ji\ Lo : I knew not. Ma
Tadri ^jJLiLo (imp. 2nd. p.m.
sing.neg.): Thou knowest not.
La Tadruna jjj-£ *J (imp. 2nd.
p.m. plu. neg.): You know not.
Ma Nadri ^jij L (imp. 1st. p.
plu. neg.): We know not. Ma
Adra Ijjl Lo (prf. 3rd. p.m. sing,
neg. IV.): Who told thou; What
made thee know; You know. Ma
Yudrika i^Lj-b Lo What makes
thee know; He does not know.
(L; T; R; LL; Bukhari).
The root with all its above forms
has been used in the Holy Qur ' an
about 29 times.
Dasara
To repair with nails, spear,
caulk and make a ship water-
tight, nail a thing, ram in.
Dusurun ^o plu. of Disar
jLo: Nails, Oakun with
which ships are repaired. The
basic meaning of Dusr is to
repel and subdue with force.
Dusur j~> i (n.p/«.):Nails
(54:13). (L;T;R;LL)
Dassa
o»i
v* 1 -b : Lw.o
To hide, bury, conceal, insinu-
ate, thrust. According to
Raghib and other reliable
grammarians the root of
Dassa is Dasa ( _ s ~o which
means to corrupt.
Yadussu j^-b (imp. 3rd. p.m.
sing.): Heburries(<bl.b 16:59).
Dassa ^s (prf. 3rd.p.m. sing.):
He burried, corrupted. (91:10)
(L; T; R; LL)
Da"a £o
To repel, push, thrust, push
back and drive away with vio-
lence. Da"un liy Thrust-
ing.
Yadu"u t- -b (imp. 3rd. p.m.
sing.): He repels (107:2).
Yadu"ilna jjx Jj (pip. 3rd. p. m.
plu.): They shall be urged to,
shall be thrust into (52:13).
Da" an Lc'i ( v.n.): Disdainful
thrust. (52:13). (L; T; R; LL)
Da'a Ui
To call up, ask for, summon,
call upon, call out, invoke,
pray, ascribe, invite. Da 'wan
\js-y. Cry. Du'a Lt y. Prayer;
Supplication; Cry; Invoking;
Asking for; Calling upon.
178
Da'a Wi
Dafi'a «Ji
Calling for. Adi'yaun ud\
plu.of Dai'yyun^gcy. Adopted
or spurious son. Da'in p li for
Da 'iyun ^c I y One who prays,
invites, summons etc.;
Preacher. Idda'a pi I: To
claim, desire. Da'ani ^Lci
He prays to me. It is a combi-
nation of Da'a Lc'i (prayer)
and ni ^J (to me). Da'watun
l>j£.y Call; Claim; Message;
Prayer.
Da'a Ltj (prf. 3rd. p.m. sing.):
He prayed, called. Du'd Lcj
(pr/^ 3rd. p.m. plu.): They as-
cribed. Da'u [5XJ (pz/ 3rd. p.m.
plu.): They called. Da'utuc*c$
(prf. 1st. p. sing.): I called. Li
Yad'u p jlJ (prt. 3rJ. p.m. sing.):
Let him call; He might call. Lam
Yad'u p-uJ (imp. 3rd. p.m.):
Did not call us. Farf'w p ju (imp.
Jni. p.m. sing.): He calls.
Yad'una jj-cJj (imp. JrJ. p.m.
p/M.): They call. Forf'w l^x. x>(imp.
2nd. p.m. sing.): Thou call. Tad'u
\j£.JZ(imp. 2nd. p.m. sing.): Thou
call. Tad'u/Tad'iinaljA Jj/jjA Jj
(ace. I imp. 1st. p. plu.): You call.
Nad 'u/Nad 'u \°j£. X> / p X> ( imp.
1st. p. plu): We call. Ud'u pit
(prt. 2nd. p.m. sing.): Thou call.
Ud'u \j£i) ( prt. 2nd. p.m. plu.):
Call you all. Du'iya ^j (pp.
3rd. p.m. sing.): He was called.
Du'u \j£.i (pip. 3rd. p.m. plu.):
They were called. Du 'itum *^£ j
(pp. 2nd. p.m. plu): You were
called. La tad'u i-jfi (prt.
neg.): Do not call. Da'utum
l*j>ca (prf. 3rd. p.m. plu.) You
called. Tud'auna 'jj£J3 (pip-
2nd. p.m. plu.): You are called
Tad'u ITad'una jj£-Jj/\j£.Jj
(imp. 3rd. p.m. plu. VIII.): They
ask for. Tadda 'una jj£Ju(imp,
2nd. p.m. plu. VIII): You ask for.
Tud'd (e^Ju (pip. 2nd. p. m. plu
VIII.): You will be summoned
Yud'a («£•*; (pip- 3rd. p.m. sing
VIII.): He will be summoned
Yud'auna jj-c-^; (pip. 3rd. p.m
plu. VIII.): They will be sum-
moned. Da 'in/Da 'i^ I : /p I i (act.
pic. m. sing.): One who calls,
summons. Du'd'un *Lcj (v.n.)
Supplication; Prayer; Call (13:14)
Du'di ^Lcj (comb. Du'd'+yi
cJ j+ t Lcj): My prayer; Calling
Ad'iyd' ^Ltjl (rc. p/w.): Adopted
son. Da'watun »j^ j (v. «.): Call
Claim; Message; Supplication
Prayer. Da 'wdhum *a Ij£ i (comb
Da'wa+hum): Their cry. (L;T;R
Asas;LL)
The root with its above forms has
been used in the Holy Qur'an
about 212 times.
Dafi'a s^Jj/Dafu'a Is a
To be or keep warm, be hot.
Dif'un <*Jy Warmth; Warm
clothing ; Warm food, milk and
raiment are all classed under its
head. (L; T; LL)
Dif'unt<Js(n): (16:4). (L;T;R;
LL)
179
Dafa'a
£i
DaUaJj
Dafa'a *Jj
To push, pay over to, repel, drive
away, avert, defend, discard, re-
fute, quiet, plead, deliver up,
dash (torrent), struggle, hinder.
Daf'un «ij: The act of pushing
etc. Daji'un *ila : One who
pushes away.
Dafa'tum *^*ij (prf. 3rd. p.m.
plu.): He hands over. W/a'*ijl
(prt. 2nd. p.m. sing.): You repel.
Idfa'u Ijjiijl (£>rf. 2nd. p. m.
plu.): You handover, defend.
(rjiVjli 4:6;l^liilj1 3:167).
Yudafi'u *il-b (imp. 3rd. p.m.
sing. III. ): He will defend, repel.
Da/i' «Jli (art. pic): Averter.
(L;T;R;LL)
The root with its above five forms
has been used in the Holy Qur'an
about 10 times.
Dafaqa ,jJ j
To flow with force, pour forth,
go briskly. Dafiqun Jjila :
That which flow with force.
Dafiqun .jslj (act. pic. n. sing.):
Jetting;Flowingwithforce(86:6).
(L; T; LL)
Dakara ^Ti
See page 189 Dhakara 'jzl
Dakka dJa
iJjbslra
To crush, break, beat deflate,
ground, crumble to pieces, be
completely crushed and broken
to pieces. DakkunSy. Pow-
der; Level bank of sand.
Dukkat cSs (pp. f. sing.): It is
grounded; Crushed; Made to
crumble to pieces. Dukkata Ilia
(pp. f. dual.): They both are
crushed. Dakkatun%Ts(n.): Single
crash. Dakkan USo (v.n.):
Crumble; Dust; Powder. Dakka'
pl^j (v.n.): Dust.
The root with its above five forms
has been used in the Holy Qur'an
as many as 7 times. (L; T; R; LL)
Dalaka ilfa
To decline, set, incline down-
wards from the meridian (sun) .
Dulukd)°j}s(v.n.): Declining and
paling (617:78). (L; T; R; LL)
DaDaJj
To show, point out, indicate,
direct, point at, guide, delude,
discover, lead.
Dalld ^Ji (prf. 3rd. p.m. sing.):
He led, showed. (LjJoJ 7:22).
Adullu Jal (jm/?. 1st. p. sing.):
Shall I direct (itfal 20:120).
Nadullu JjJ (jmp. 7s?. ;?. ^>/m.):
)Ve lead ( *£fjj 34:7). Daff/an
■>Ui(v.n.): Indicator (25:45). (L;
T; R; LL)
180
Dala'Yj
Damiya^j
DalaYj
To let down a bucket (into a
well). Dalld^s: To cause to
fall. A<i/d J j I: To let down,
offer a bribe, convey.
Dalwun j]y. Bucket. Tudlu
fjJ-G: To give bribe.
Dalld ^j (prf. 3rd. m. sing.):
Caused to fall. ( LfLi7:22). Adld
Ail (prf. 3rd. p.m. sing. IV.): Let
down (Ji Is 12:19). Dalwun ]jli
(n.): Bucket (s^ta 12:19). Tadalla
JiSJ (prf. 3rd. p. m. sing. V.): He
descended, came down, drew
near, let himself down (53:8).
Tudlu \j]jj (imp. 3rd. p.m. plu.
IV.): You convey, gain access
( fJJ 2:188). (L;T;R;LL)
Damdama.Juo
> -t,
»JusJu i<LaJbO
To crush, destroy, obliterate,
blot out leaving no traces
Damdama ..to (qud. prf. 3rd.
p.m. sing.): He destroyed, over-
whelmed. (91:14). (L; T; R; LL)
Damara Ja's
jA Ju i I j y> J i I j Lo i
To perish utterly, be annihi-
lated, to destroy. Dammar y> j:
To destroy utterly. Tadmir
^-o^J: Destruction.
Dammara "y>'i (prf. 3rd. p. m.
sing.): He destroyed.
Dammarna \jy>$ (prf. 1st. p.
plu. prf. II.): We destroyed.
Tudammiru JaJj (imp. 3rd. p.
m. sing. II.): He destroys. Tadmir
j^a Ju (v. n. II.): destroying. (L; T;
R; LL)
The root with its above four forms
has been used in the Holy Qur'an
times 10 times.
Dami'a *-o j/Dama'a *J> j
« Ju ' ul« ;
To shed tears.
£>a/M'H«£o«):Tear(5:83;9:92).
(L; T; R; LL)
Dama gh at-,o
p^Jwcp^Ju : lio
To destroy, damage the brain,
overcome, prevail upon (er-
ror), disgrace, knock out.
Yadmaghu c^Ju (imp. 3rd. p. m.
sing.): It knocks out the brain
(21:18). (L;T;R;LL)
Damiya^j/j
^yiJu :Lo
To bleed, be bloodstained.
Damun.splu.Damd'un «lo.
The hamza (<■) here takes the
place of final ya (^j): Blood.
Dam'un ,'i (n.): Blood.
Dama'wn *Lo (n. pi): Bloods.
(L, T, R, LL)
181
Danaraji
Dahaqa,j*j
The root with its above two forms
has been used in the Holy Qur ' an
about 10 times.
Danara y'i
To glisten (face), strike
(money). Dinar jLlo:
Denarius. Ancient Roman
coin the value of which has
varied at different times and
in nations and places. .
Dinar jLo: (3:75). (L;T;R;LL)
Dana bj
To be near, come near or
low, let down, be akin to.
Adnd ^il: Nearest; Baser;
Worse; More; Less; Lower;
Best; More fit; More proper;
More likely; More probable;
Nearer; Fewer. Dunyd f. form
of Adnd: Nearer etc.; Within
reach. The opposite of this
word is Akhirat ij>\: Hereaf-
ter.
Dana Lo (prf. 3rd. p. m. sing.):
He drew near. Yudnina drpJu
{imp. 3rd.p.f.plu.): They should
let down, draw lower. Danin j I j
(act. pic. m. sing.): Nearathand;
Bending (so) low (as to be within
easy reach to pluck). Adnd ^ i I
(elative): Nearest; Worse; Lower;
Best; More fit; More proper;
More likely; More probable;
Nearer; Near; Less; fewer. Dunyd
Ijy This world. (L;T;R;LL).
The root with its above five forms
has been used in the Holy Qur ' an
about 133 times.
Daharaytj
y>.u '. \jt>"i
To happen. Dahrun\jki plu.
Duhur jjt>y. Time (short or
long); Beginning of time;
Year; Event; Time from the
beginning of the world to its
end; Any portion or period
of time; Epoch; Vicissitudes
of time; Calamity; Fate; as
time brings to pass events;
Good or evil. Dahr was ap-
plied by the Arabs to "for-
tune" or "fate" and they used
to blame or revile the dahr
Al-Dahru j&jM( n.): The Time;
While of long space of time
(45:24; 76:1). (L; T; R; LL)
Dahaqa,j*j
J*-^ ■
Li*:
To fill up, pour forth (a cup).
Dihdq jlty Over flowing;
Full; Bumper; Filled to the
brim; Any thing unusually
large of its kind.
Dihaqan lll*j (v. «.): Over
flowing (78:34). (L; T; R; LL)
182
Dahama
**s
Da'ud jjjlj
Dahama **i/Dahima**j
To crush, come suddenly upon,
blacken. Mhammun »LgJ> al: To
be of a blackish tint.
Mudhammun .Iajlo: That
which in of a dark green colour
by reason of intense green-
ness from being much watered
and irrigation.
Mudhammatan jLjjI&ju ( pis.
pic.f. dual. XL): Two dark green
with thick foliage (55:64). (L;T;
R;LL)
Dahana ^* a /Dahina ^ j
jijj fblii ( Julia
To anoint, strike (with a
stick), moisten, blandish,
pleasantly smooth, agreeable
and suave, dissemble with,
coax, be pliant, grease, dis-
simulate. Dihan jUa: Red
leather; Slippery; Oil. It is
also aplu. of Duhnun ^Aa : In
55:37itmaybe taken in either
sense, if in the latter, it means
that the heavens shall melt
away and become like oil.
Mudhunun jjA-Lo: One who
glosses over; One who holds
in low estimation.
Tudhinu ^AJJ(imp, 2nd. p. ra-
sing. IV.): Thou shouldst be pli-
ant (68:9). Mudhinun j_^*JU>
(ap-der. m. plu.): Those who
adopt a conciliatory attitude.
(56:81). Yudhinuna jj^ju(imp.
3rd. p. m. plu. IV.): They would
be pliant (68:9). Duhn ^ a (n.):
Oil (23:24). Dihan j La a (n.): Red
hide (55:37). (L;T;R;LL)
Daha [Jt i
^jJ i La j
To overtake, calamity (as it en-
compasses aperson on all sides,
astound, happen, injuriously
affect. Adhd ^jb a I : More griev-
ous. Dhiyatun 'Lj>\y. Great ca-
lamity; Calamity which
befalls and destroys
Adhd ^Aal (elative n. for
Adhaya): More grievous (54:46).
(L; T; LL)
Da'ud jjjlj
David; Name of the Prophet
and King of Jews, founder
and first ruler of the united
kingdom of Israel and Judah.
He was a native of Bethlehem.
His reign began about 1000
B .C. and lasted approximately
40 years. David and his lineal
heirs ruled in Jerusalem for
over 400 years until
Nebuchadnezzar destroyed
their cities. David was the
leading spirit in the establish-
ment of the Jerusalem cultus.
His non-Israelite subjects
were more numerous than
the Israelites. His territory
183
Dara
Dama
c!?
extended from the upper
Euphrates to the Gulf of
Aqbah. (L; T;LL; Sam. Kings,
Enc. Brita.)
The name Da 'ud has been used
in the Holy Qur'an about 16
times.
Dara
jj"
lj_ji t \j)jji
To go round, revolve, circu-
late Ddran j I a plu. Diyarju y
House; Dwelling; Mansion;
Abode; Seat. Daur jjs plu.
Adwdra jljil: Turn; Move-
ment; Fit. Dayydr jlo: In-
habitant of a place, Some-
one; Anyone; Calamity (as it
encompasses a person on all
sides, which befalls and de-
stroys) .
Taduru jjJJ (imp. 3rd. p. f.
sing.): Roll about. Tudiruna
jjjjjj(imp. 2nd. p. m. plu. IV.)
You circulate. Darun J* (n.)
House. Diyar jLo (n. plu.)
Houses. Dayydr jLo (n.plu.): In-
habitants. Da'iratun lj\s (act.
pic. f. plu.): Turn. Dawa 'ir J> \j j
(act. pic. f. plu.): Turns.
(L;T;R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 55 times.
Dalajlj
Jjju : ilji
To be in continual rotation,
change, undergo vicissi-
tudes . Dulatun II j j : To circu-
late, confind.
Dulatun <dj y Circulate; Exten-
sively confind (59:7): Nudawilu
Jjlju (imp. 1st. p. plu.): We
cause to alternate (3: 140). (L;T;
R;LL)
Dama II j
To continue, endure, persist,
remain, preserve, last, stand
still, keep alive. Da' imun *j\y.
Continuous; Everlasting; Al-
ways; That which endures
perpetually; One who pre-
servers.
Ddmatc~a\y(prf. 3rd.p.f. sing.):
Remained; So long as they en-
dure. Dumta c~o (prf. 2nd. p.
m.plu.): Thou remained. Ddmu
lj-ob (prf. 3rd. p. m. plu.): They
remained. Dumtuc~» $ (prf. 1st.
p. sing.): I remained. Dumtum
*L«j (prf. 3rd. p. plu.): You re-
mained. Da' imun *j| j (act. pic.
m. sing.): Everlasting.Dai'/MHna
jj-Jb (act. pic. m. plu.): Who
remain constant and steadfast.
Ddmatc~a\s(prf 3rd.p.f sing.):
Remained; Existed. All forms of
this root are preceded by Ma L>
to express the duration of time.
(L; T; R; LL)
The root with its above forms
has been used in the Holy Qur ' an
about 9 times.
184
Danajlj
DHAL
Danajli
To be inferior, mean, weak,
despise, beneath, below, be-
fore, after, besides, near, with-
out, against, important, to the
exclusion of, in preference to,
contrary to, different to, in op-
position to, without. It is also
used to express anything in-
terposed between two objects
less than.
The word Dana j I j is used in the
Holy Qur'an about 114 times.
Duna jji
It is properly a noun, but also
used as a preposition: Inferior;
Superior; Important thing;
Vile; Despicable person. (L;
T;R;LL)
Dana j li
To be indebted, profess a faith,
debt that one owes, lend, give
a loan, requit, be honoured, be
revealed, comply , rebel, have a
good or bad habit, serve, do
good, possess, constain, judge,
reveal, submit to Dayn ^o:
Debt that which one owes,
loan, credit, lending. Dinun
^jj: Requital; Recompense;
Judgment; Authority ; Manage-
ment; Reckoning; Faith; Cus-
tom; Condition; Affair; Reli-
gious laws; Sect; Victory; Gov-
ernment; Power; Obedience.
Daynun j/s («.): Debt; Lending.
Tadayantum *^->)SJ (prf. 2nd.
p. m. plu. VI.): You transact. La
Yadinuna j_^j jS)1 (imp. 3rd. p.
m. plu.): They do not subscribe,
do not observe (religious laws).
Din jjjj: Requital; Judgement;
Faith; Law; Obedience.
Madyinun/ Madyinin j^jj-o/
i>Uj.Lo: Requitted.
The root with its above forms has
been used in the Holy Qur'an
more than six times. (L; T; R;
LL)
DHAL
SDH
It is the ninth letter of the Ara-
bic alphabet, sounds equiva-
lent to the English "dh". Ac-
cording to the system of trans-
literation adopted by us, it is
written as dh or Dh. In Jummal
reckoning its number is 700. It
belongs to the category of
Hartif al-Majhurah - letters
which are to be spoken aloud,
openly and in plain and strong
voice.
185
Dha 13
Dha'ama
c!i
DM 13
Itsplu.is lMU*i>) 1./. Dhi^ i and
77/fcj iLb. These are demon-
strative pronouns (Huruf al
Ishdrat) and also demonstra-
tive articles (Huruf al Muthul)
and can be translated as: This;
That; He; Who. To this particle
ha ( s) is frequently prefixed as
in Hddhd 1 Jj> (f)Hddhihi^j>l»>
(plu.)andHduld'i^^.Dhdis
frequently suffixed with particle
KdfS as in Dhdka S\% (f.),
Tdka S\j , Tika iLj and Ulaik
kiU^fjl (/?/«.). Z)/i a is also suf-
fixed with particles Lam J and
Kdfdi and then it is written as
Dhdlika dUli (m.), Ti/foa dUu
(f.) and t//aifaz lil'^f (plu.).
Dhdlika dl) I i is primarily used
in the sense of "That", but it is
also used in the sense of "This"
indicating the high rank and
dignity of the thing to which it
refers. When it is prefixed with
particle Kdf J it is written as
Kadhdlika qJJI iS" meaning: So;
Also; Too; So the fact is and as
Kadhd \j£ meaning: Such;
Thus. DM is frequently used
with an ellipse instead of
Alladht<J&: That; Which; He
who. According to the system
of the Arabic grammar these
demonstrative are all indeclin-
able nouns and are totally inde-
pendent of each other. Dhd Ij
(nom. sing. ) is likewise the ace.
of Dhu ji. Dhifji (gen.), Dhdt
O I i (/: sing), Dhawdta £>\j'i(f.
dual.) Dh d li, Ta Li, Tilka dUj,
Dhdlika dUli, Had ha 1a,
Hddhihi ^Jb jj>, Hduldi e^f}*
Alladhi <j jJl Alladhina jj jJl,
Allate cJl, A/Zaf? 4 _ r £Tl are de-
monstrative pronouns. A//<a?
^Jl (65:4) andAZZ&f^l (4: 15)
both are/ pZw. the difference
between them is that AZ/A? is
used when its smg. is / and
Alldi is used when its sing, is
m. Alladhdn jlJJl is ^maZ of
Dhdka J IS. Their proper ren-
dering depends very frequently
upon the sense of the words in
connection with which they
occur. (Mughni; Abkari; L;
LL)
Dha'baOli
yJjuiLli
To collect, gather, expel, de-
spise, urge, frighten, be as
wicked as a wolf. Dhi'batun
SJS: She-wolf.
Dhi'bun Lsh (re.):Wolf (12:13;
14:17). (L;T;R;LL)
Dha'ama .13
•Iju :t»li
To drive off, blame, despise,
disgrace. Madh 'Can »JJL»: De-
spised; Scorned.
Madh'um ,jX» (m. pis. pic):
186
Dhabba*->S
Dhara'a I o
Despised (7:18) (L; T; R; LL)
DhabbaOl
To wander to and fro as a fly,
waver (between this and that),
become restless, remove, drive
away flies, protect. Dhubab
oLi {generic noun): Fly.
Mudhabdhab o Ju 1*: Waver-
ing to and fro as a fly; Move
about.
Mudhabdhabinun i>u-b.u (pac.
pic. m. plu.): Those who are
wavering like afly (4: 143) Dhubab
v »Lj(n.):Fly(22:73)(L;T;R;LL)
Dhabaha Wa
nj Ju i u>u S
To split, cut the throat, stay,
sacrifice, rip open. Dhabbaha
pi: To slaughter, massacre,
slay in large number. Dhibhun
«ji: That which is sacrificed;
victim; slaughtered one.
Dhabahu Ij^oS {prf. 3rd. p. m
plu.): They slaughtered
Tadhbahu l>»oJu' {ace. n. d.)
Tadhbahuna j>sy Ju {imp. 2nd.
p. m. plu.): Ye slaughter
Adhbahu
&
SI (/m^>. 7s?. p
sing.): I am slaughtering
Adhbahanna j^SI (imp. 7s?. p
img. emp.): I surely will slaugh-
ter. Dhubiha toj (pp. 3r<7. p. m.
sing.): He is slaughtered.
Ydhabbihu ru Ju (/mp. ire?, p. m.
smg. 77.): He slays in large num-
ber. Ya dhab bihuna jjxjSj (/nyx
3rd. p. p/«. 77.): They slay in large
number. Dhibhunrui {n.) Slaugh-
tered one. Madhbuhun r>jJu«
{pet. pic): Slaughtered one. (L;
T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 9 times.
Dhakhara ,>S
To save, store, make provision
for, select. Idhdh akhara j>s\
VIII: To store up for future
use. Here Dhdl S is changed
into Dal j.
Ta dhdhakh irun jjj>jj{imp. 3rd.
p. m. plu. VIII.): You store (3 :49).
(L; T; R; LL; Asas).
Dhara'a lj i
JJ-V. • l «J i
To produce, create, multiply,
sow (the ground), become grey
on the forehead (hair).
Dhara'a IjS {prf. 3rd. p.m.
sing.): Created (6:136; 16:13;
2S:19;61:24).Dhara'na tij's(prf.
1st. p. plu.): We have created
(7 : 1 79). Yadhra 'u jj Jy {imp. 3rd.
p. sing.): He creates, multiplies.
(42:11). (L;T;R;LL)
187
Dharra o
Dharaya^o
Dharra o
To scatter, strew, sprinkle, rise.
Dharratim~tjh (noun of unity):
Atom; Small ant; Smallest kind
of ant resembling in weight and
shape to an atom. Smallest seed
of grain; Grub. Dhuriyyatun
Lji : Progeny; Offspring; Chil-
dren; Race; Raising children;
Children with hominess on the
forehead.
Dharratun »j i (n.) : Dhurriyyatun
ijj$(n.): Atom.Dhurriyyato\jji
(plu. of Dhurriyyatun AjjS):
Progeny ; Children; Descendents.
(L; T; R; LL)
The root with its above three forms
has been used in the Holy Qur'an
about 38 times.
Dhara'a VJ$
To measure by the cubit,
stretch the forefeet in walk,
lower (a camel) for riding,
overcome, strangle from be-
hind, raise and stretch forth
the arm (in swimming)
Dhar 'un It j i: Stretching forth
of the hand; Strength; Power;
Measure; Length. Dhird ' Uji
plu. Adhru ' i-jh\ Forearm;
Forefoot; Cubit; Power; Rod
of cubit of 22 3/4 inches ; Length
of the arm from the elbow to
the extremity of the middle fin-
ger. Dhaqadhar'an ttjijjli :
He fell short of the affair, felt
helpless. Dh ur'atun Xs.ji
Means, Ability.
Dhar'un<i-ji(n.):LenghtDhira'un
t\ji {n. common gender): Cubit.
Dhird 'in j-c I j i / Dhird 'ai ^c I j S
(n. oblique dual): Two fore legs.
Dhaqadhar'an Icjj jlj (idiom-
atic phrase) : He felt helpless, was
grieved, lacked strength to accom-
plish the affair, was distressed
(11:77; 29:33). (L;T;R;LL)
The root with its above four forms
has been used in the Holy Qur'an
about 5 times.
Dhara' [o/Dharaya^ o
To scatter (seeds), disperse,
snatch away, raise (dust) wind,
eliminate or select by sifting,
blow the chaff (from grain),
sift, sort out, to hasten, praise
(one down, ascend on the top
of Dh urwatun 5 jj i and
Dhirwatun ijj J: Apex; Top.
Dhdriydt Cuji (n. plu. of
Dhdriyatun ajjJ): Those who
went forth to scatter and sweep;
Those who produce many young
ones or much fruit; Creating of
many products of the mind. (51:1).
Tadhru jjju (imp. 3rd. p. f.
sing.): He scatters. (18:45).
Dharwan Ijj j (v. n.): Dispersing
(51:1). (L;T;R;LL)
188
Dha'na^j
Dhakara Xj
Dha'na^ci
To obey, submit to Mudh'in
js. Juo (IV) : One who is submis-
sive without delay and will-
ingly.
Mudh'intn jjlc Juo (m. plu. ace.
TV.): Running and showing sub-
mission without delay (24:49). (L;
T; R; LL)
Dhaqana Jya
J*±
jUfi
To strike on the chin, lean the
chin upon (with 'aid). Dhaqan
i^i'i and Dhiqan ^ia /?/«.
Adhqan jli il: Chin, it may be
rendered as face.
Adhqan jli SI (/?/«. of Dhaqan
ji j or Dhiqan ji j): Chins; Faces
(17:107, 109; 36:8). (L;T; R;LL)
Dhakara Xj
To remember, commemorate,
make mention of, bear in mind,
recollect, admonish, praise,
preach, extol, honour, give sta-
tus, recollect. Dhikr ^s Fame;
Good report; Admonition,
Commemoration or cause of
good reputation; Honour and
status; Means of exaltation.
The Holy Qur' an is frequently
called Dhikr £i and Ahl al-
Dhikr SM\ J-aI are the Mus-
lims who are followers of the
Qur' an and keepers of the
oracles of God. Dhikrd ^jjfh
is the 2nd declination and it
is stronger than Dhikr ^h.
Tadhkiratun ~t£'XJ: Warning;
Admonition; That which
brings to one's recollection.
Means of exaltation.
Dhakarun £s : Male, its plu.
is Dhukur jji*i and Dhukrdn
;s\S's.DhdkirS\$ : One who
remember etc. Madhkur
jj5"Juo Remembered; Worth
mentioning. Dhakkara j>i:
To remind, warn, admonish.
Tadhkir jS ' JJ: Reminding; Ad-
monishment etc. Mudhakkir
Js X»: Admonisher etc.
Mu dhdh akir ^"jm : One who
would be admonished etc.
DhakaraS^i (prf. 3rd. p. m. sing.):
He remembered. Dhakaru \jj>i
(prf. 3rd. p. m. plu.): They remem-
bered. Dhakarta 0^5"i (prf. 2nd.
p. m. sing.): Thou remembered.
Yadhkuru £x± (imp. 3rd. p. m.
sing.): He remembers. Tadhkuru
^jj (imp. 2nd. p. m. sing.): Thou
remember. Yadhkuru/
Yadhkuruna Ij^-L / oj^-k
(acc./imp. 3rd. p. m. plu.): They
remember: Adhkuru £'i I (nom.
imp. 1st. p. sing.): I remember.
'An Adhkura jS'il jl (ace. imp.
1st. p. sing.): That I remember.
N adhkuru £ "X> (imp. 1st. p.
plu.): We remember. Udhkur
189
Dhakara jo
Dhaka ISl
^il (prt. 2nd. p. m. sing.):
Thou remember. Udhkuru
\jj£i\ (prt. 2nd. p. m. plu.):
Remember! You people.
Udhkurna ^^l\(prt. 2nd. p.f.
plu.): Remember! O you.
Dh ukira ^i (pp. 3rd. p. m.
sing.): Is mentioned. Yudhakru
j£1j (pip. 3rd. p. m. sing.): Is
mentioned. Dhukkira ']s$ (pp.
3rd. p. m. sing. II): Is men-
tioned; reminded, admonished.
Dh ukkirtum *J^i i (pp. 2nd. p.
m. plu. II): You are admon-
ished, reminded. Dhukkiru
\jjih pp. 3rd. p. m. plu.
7/.):They are admonished.
Dha kkir J>h (prt. 2nd. p. m.
sing. II): Admonish!
Tadhakkara J>jj (prf. 3rd. p.
m. sing. V): Take heed, receive
admonition. Yatadhakkaru
jSXu (imp. 3rd. p. m. sing.
V.): He receives admonition.
Yatadhakkaruna jjJfJSj (imp.
3rd. p. m. plu.): They receive
admonition, take heed
Tadhakkaruna/Tatadhakkaruna
jjj>jj/jjj>x£ (imp. 2nd. p.
m. plu. V): You receive ad-
monition. Idhdh akara ^\ I (prf.
3rd. p. m. sing. VIII): He recalled
to his mind, remembered.
Ya dhdha kkaru ^5"jy (imp. 3rd.
p. m. sing. VIII): He receives
admonition, take heed.
Ya dhdha kkarun jjjf^t (imp.
3rd. p. m. plu. VIII): They take
heed. Ya dhdha kkaru Ij^-L (ace.
imp. 3rd. p. m. plu. final Nun
dropped, VIII) : (That) they (may)
take heed: Dhikra ^^$ (n.f.):
Admonition, Recollection.
Dhikrun I Dhikran ^i/^S
(nom. /ace): Mention; Account,
Remembrance; Reminder.
Tadhkiratun ijfju (n.):
Admonisher; Means to rise to
eminence. Tadhkir jS ' Ju (v. n.
II): Admonishment; Reminding.
Dhakirin jj^IJ (act. pic. m.
plu. ace): Mindful men; Those
who remember. Dh akirat
ol^Sli (act. pic.f. plu.): Mind-
ful women. Muddakir £"x»
(ap-der.VIII. dz. dl changed to
ddl): One who will mind, take
heed. Mudhakkir ^"x» (ap-
der. II.): Admonisher. Madhkur
jj£Jj> (pact. pic. m. sing.): Men-
tionable; Worth mentioning. (L;
T; R; LL)
Dhakarun 'j>\ (n.): Male, Man,
Masculine. Dhakarain ^jfi
(n. dual, ace): Two males.
Dhukran j 1^5" j (n. plu.): Males.
The root with its above forms
has been used in the Holy Qur ' an
about 292 times.
Dhaka IS*
To slaughter, make fit for food,
blase, be hot, bum, be sagacious .
The infinitive noun idhkiyaha
190
Dhalla 35
Dhamma.j
means causing the natural heat
(HararatGharin ^'ji jk. Oj \j>)
to pass forth. Technically it in-
dicates a particular mode of
slaughtering from the side of
jugular vein to pourout in maxi-
mum quantity of blood. Legal
slaughter.
Dhakkaitum *zJ>i (prf. 2nd. p. m.
/?/M.//.):Youdulyslaughtered. (L;
T; R; LL)
Dhalla 3 a
To be low, gentle, submissive,
meek, subject, humble. Dhullu
Ji: Humility etc . Janah al-dhull
3 Jill H-^ : Wings of submis-
siveness out of tenderness;
Treating with compassion.
Dhull'^i Vileness; Ignominy;
Weakness; Meakness; Ab-
jectness; Abasement.
Dhalulun JjJi: Well-trained;
Tractable; Commodious;
Broken. Its pi. Dhululun is
JJi. Adhillatun XJil phi. of
Dhalul JjJi: Humble; Sub-
missive; Meek; Gentle.
Adhallu 3il: Vile; Most vile
etc. Dhallala JJi To render
submissive, humble, bring
low. Tadhltl JJij: Hanging
down; Bringing low. Adhalla
3il: To abase.
Dhallalnd LJJS (prf. 1st. p. plu.
II): We have subdued, subjected to
be low. DhullilatcM}} (pp. 3rd.p.
f. sing. IT): She is brought low.
Tadhlilan%JJJ ( v. n. II): Within
easy reach. Tudhillu Jju (imp.
2nd. p. m. sing. IV): Thou abasets.
Nadhillu 3-iJ (imp. 1st. p. plu.):
We are humiliated, disgraced.
Dhullun 3 J (n.): Meekness; Sub-
missiveness. Dhillatun iJj (n.)\
Abasement; Subjectness.
Dhallulun 2J* (ints.): Broken,
Made submissive; Subservient.
Dhullalan jUj ( n. plu. ace):
Submissively; Made easy.
Adhilltatun iJil (n. plu.): Utterly
weak (3:123). Low opposite of
noble (27:34). Adhallu \J's\
(elative): Meanest; Lowest.
Adhallin i>Jjl (plu of Adhal):
lowest ones. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 24 times.
Dhamma.j
To revile, blame, reprove.
Dhimmatun h>h: Treaty; Good
faith; Agreement; Covenant;
Protection; Engagement; Ob-
ligation; Compact; Responsi-
bility. Dhamim *~o: Blame-
worthy; Blamed one; Dis-
graced; Abused. Adhamma.W:
He protected or granted him
refuge or protection.
Adhamma lahii J »il:He took
or obtained a promise or an as-
191
DhanabaLiJ
DhahabaLJo
surance of security or a cov-
enant in his favour.
Dhimmatun Xa$ (n. v.): Pact;
Agreement, Covenant (9:8-10).
Madhmum *y>x» {pet. pic):
Blamed one; Miserable plight
(68:49; 17:18,22). (L;T;R;LL)
Dhanaba LSi
To track, make a tale, add ap-
pendix, follow closely, become
spotted. Adhnaba »_Jil: com-
mit offence, fault, sin.
Dhanb yoi (n. sing.): Crime;
Fault; Offense; Sin; Any act hav-
ing an evil result. Dhunub <->yi
(n.plu.). (L;T;R;LL)
The root with its above two forms
has been used in the Holy Qur'an
about 39 times.
DhahabaC-ii
To go, go away, depart, take
away or go away with (with
o), pass along, die, be ended,
hold an opinion, follow the
opinion of, hold a belief, adapt
an opinion. Madhhabun^l* :
Opinion; Belief; Sect; Way of
action; Rite. Dhahab yJbi:
Gold. Dhahibun yj>li: One
who goes. Dhahab oUi: Act
of taking away. Adhhaba^h\
(IV): To take away, remove,
receive, take, consume.
Dhahaba v_**i (prf. 3rd. p. m.
sing . ) : He went, is gone ; (with Bd
^_j): Took away; (with 'An js.):
He departed, is gone away.
Dhahbu l_^Jb i (with Bd ^): They
took away. Dhahabnd L+*i(prf.
lst.p.plu.):Wewent; Yadhhabu/
Yadhhabuna l_^*-L /j^aju
{imp. 3rd. p. m. plu.): They go.
Tadhhabu/Tadhha-buna
jjj» ju/ \j+&jj(acc/imp. 2nd. p.
m. p/w.with Bd o): You may
take away. Nadhhabanna
j\AJu (imp. 1st. p. p/w.with Bd
^_j): We surely will take away.
Idhhab y**il (prt. 2nd. p. m.
sing.): Go thou. Idhhabd La 3 1
(prf. 2«J. p. m. dual): Go you
twain. Idhhabu \j*bi\(prt. 2nd.
p. m.plu.): Go you all. Dhahibun
v_**li (ac?. pic): Goer;
Outgoer. Dhahbun v_**j (v. n.
with 5a), Taking away.
Adhhaba LJbil (prt. 3ra?. p. m.
sing. IV): He removed.
Adhhabtum *^*il (/""/ 2nd.
p. m. />/«. /V): You removed.
Yadhhabu y^-b (imp. 3rd. p.
m. sing.): He takes away, re-
moves, goes away. Yudhhiba
y^Ju (imp. 3rd. p. m. sing.):
He takes away, removes.
Yudhhibanna tna-L (imp. 3rd.
p. m. sing, emp.): He certainly
will take away or remove.
Yudhhibna j-AJb (imp. 3rd. p.
f. plu. IV): They will take away.
DhahabL*bi(n.):Gold. Dhahab
192
Dhahala JJfc'S
Dhftjj
^l&i (n. v. with bd): Taking
sew ay. Dhdhibun <~*b I i (acf. /?/c):
Goer; Outgoer. Tadhahaba^ JJ
(imp. Ind.p.m. sing.) Those will
take away. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 56 times.
Dhahala Ji'i
To forget, neglect, be di-
verted from (with An l yc).
Tadhhalu JaJu (imp. 3rd. p.f.
sing.): She will forget (22:2). (L;
T; R; LL)
Dhu o
Vy.cjly.fji'.^j'i
Dh u ji Demonstrative pro-
noun m. sing.: With; On; In;
Of. The root of dhu is dhawan
jj i. Other forms are: Dhdtun
oli(/.); Phi fji(gen.):Dhd I i
(ace): Dhawdni j\ji (dual.);
Dhawaini £jjJ (oblique);
Dhawa \j i and Dliawi ,jj i (in
const, with a complement);
Dhawatani jljlji (/ dual.);
Dhawdtaini t JLJljJ (oblique)
Dhawatd Lfljj and Dhawdtai
(Jljj (/« const.); Dhawuna
jjji (plu.); Dhawina ^ji
(oblique.); Dhawu Ijji (in
const.); Dhawdtun Slji ( /
p/w.).
These words are used in con-
nection with a complement.
Their proper rendering de-
pends upon the sense of the
words in connection with
which they occur. There most
usual rendering is: possessor
of, lord of, endowed with,
having with, on, in, of, owner.
These are called Asmd
Ndqisah.
Dhata oli (f.) is used for
something which is/. The and
also for something which is
m. as with Ddr jli (house)
whichis/. andffinJajU-(wall)
which is m. Dhdt al Shai'
^■■-,:>J 1 oli: The fact of the
matter; Reality; Veracity;
Peculiarity; Speciality. Dh dt
al Sadr j-i^a)! oli: Hidden
and concealed points of and
secrets of the heart. Dhdt al-
Shimdl J L-JJ I oli: On the
left . Dhdt al- Yamin jwJ lo I i :
On the right. Dhata bainikum
*£-Lu oli: Your mutual,
among yourself.
The root of the Dhdt oli is
Dha wdtcj lj i and the diminu-
tive form is Dhuwayyatun
Lji. Dhu ji is used in place
of Allati < _ s jJI and Alladhi
^ jJl as one poet says:
* Lo * LJ I j I j
The owner of this watery
place is my father and grand
193
Dhada ili
Dhanika Jjlj
father. It is my well. I dug it
and plastered it).
The nine forms: Dh u jj (m.
sing.); Dha lj (ace), Ph i ji
(gen.), Dhata oli (f. sing.),
Dh awdta olji (f. dual)
Dhawdtai ^J'U j. Dhawai <jjj
fm. plu.), Dh awi ^jj's<
Dhawatani jb'ljj (/! c?wa/.)has
been used in the Holy Qur'an
about 1 1 1 times. (L; T; R; LL)
Dhada ili
To drive away, keep back,
dispel, hold back.
Tadhudani j\sj£i (imp. 3rd.
p. f. dual.): The twain were
keeping back (28:23). (L; T; R;
LL)
Dhaqa J I i
To taste, experience, try.
Dh d'iqun Jpli: One who
tastes. Adhdqa jlil(IV):To
cause to taste.
Dhaqat cJli (prf. 3rd. p. f.
sing.): She tasted. Dhaqa lili
(prf. 3rd. p. m. dual): The
twain tasted. Dhaqu \jl\i(prf.
3rd. p. m. plu.) They tasted.
Li Yadhuqa JjJ-^J (imp. 3rd.
p. m. sing. ace. el.): That he
may taste. Li Yadhuqu Ijij JlJ
(imp. 3rd. p. m. plu. ace.): That
they may taste. Yadhuquna
jjij JlJ (imp. 3rd. p. m. plu):
They will taste. Dhuq J i (prt.
2nd. p. m. sing.): Taste thou.
Dhuqu Ijiji (prt. 2nd. p. m.
plu.): Taste you all. Adhdqa
jljl (prf. 3rd. p. m. sing. IV):
Made to taste. Adhaqna Li SI
(prf. 1st. p. plu. IV): We made
to taste. Yudhiqu JjJu (imp.
3rd. p. m. plu. IV): He makes
someone taste. Nudhiqu &X>
(imp. 1st. p. plu. IV): We make
some one taste. Nudhiqanna
jJLJu (imp. 1st. p. plu. emp.):
We certainly shall make some
one taste. Dhd'iqatun <uL'lj
(act. pic. f sing.): One who
tastes or will taste.
Dha ' iquna/Dhd ' iqu jj-t^li
/ IjJu I i ( ace. act. pic. m. plu. ) :
Those who will have to taste.
(L; T; R; LL)
The root with its above forms
has been used in the Holy
Qur'an about 63 times.
Dhanika liljlS
Demonstrative pronoun
feminine: That; These; This.
Its m. is Dhalika dUi. see
also Dh u ji.
194
Dha'a ^lj
Ra'afa ol
Dhd lika dUli (demonstrative
pronoun, m.): That; These; This.
(L; T; Abkari; LL)
Dha'a ^li
*jJuiUjj t Ltjji
To spread, reveal, manifest,
become known.
Adhd'u Ijxlil (pr/! J, />. m.
p/w. TV): They spread (4:83). (L;
T; R; LL)
Ra
,R
It is the 10th letter of the Ara-
bic alphabet, somewhat
equivalent to English letter "r" .
According to Hisdb al-Jummal
(mode of reckoning numbers
by the letters of the alphabet)
the value of ra is 200. It is of
the category of al- Majhurah.
Ra'asa
u^'J
To be the head or chief, strike
on the head, set any one over.
Ra'sun. Head; Chief; Upper-
most part; Individual; First
part. Ra'sal-mdl JLJI ,jJj :
Capital; Capital-stock, prin-
ciple, plu. Ra'us. Nukisu aid
Ra'usihim ,U^jjj ^ylxlj— S\J:
They were turned upside down
upon their heads. It is an idiom
meaning: They were made to
hang down their heads (in
shame) and were completely
dumfounded; They turned to
their former state of disbelief
or wicked behaviour; They re-
verted to disputation after they
had taken the right course.
Ra'sun ^ lj («.) Ra'us ^jjj
(plu. n.)\ Head; Initial capital;
Principle. (L; T; R; Ruh al-
Ma'ani; LL)
The root with its above two forms
has been used in the Holy Qur ' an
about 18 times.
Ra'afa olj/ojj
ijljj.kjljjiialj.lilj
To be compassionate, kind,
merciful, pity, conciliate.
Ra'fatun ii\y. Compassion;
Tenderness; Pity; Kindness.
Ra'uf Ojjj: Compassionate;
Merciful; Clement; Mild.
Ra'fatun Ailj (v. n): Tender-
ness; Feeling of pitty. Al-Ra'uf
<-ij}J\ (extensive n.)\ The most
Compassionate ; One of the names
of Allah. (L;T;R;LL)
The root with its above two forms
has been used in the Holy Qur' an
about 1 3 times.
195
Ra'a j I
Ra'a j I
Ra'a jlj
To see, think, hold, in opinion
of, perceive, judge, consider,
know. Ara' itaka S.Zj_<-\j\
(17:62) and Ara' itakum
*So« \j I (6:40): Do tell me thou,
do tell me you. The pers. pro-
noun Kdf dJ is added for em-
phasis and is not purely as
pleonism without adding to the
meaning . Tara ' mis f or a com-
pound word of a verb Tard
Ijji followed by a pronoun rii
^J: You see me. Bddi al-Ra'yi
l$\J\ (jiU Having superficial
view; Outward appearance;
First thought; Apparently;
Without proper consideration;
Upon first thought. Ra 'yal'Ain
jjjJI ,j\j. To see with naked
eye; Judging by sight. Ri'yun
t^j Outward appearance.
Ru'yd' slijj: Vision dream.
A'lam tara 'j> J I: Behold, lo!.
Ri'dun ^j\y. Hypocrisy; Os-
tentation; To be seen. Tard 'a
\J: To see one another, con-
sider, come in sight of one
another. Yum 'una&jjlj^ They
deceive hypocritically assum-
ing a false appearance.
Ra'a ,jlj (prf. 3rd. p. m. sing.):
He saw. Ra'aita CwJj (prf. 2nd.
p. m. sing.): Thou seeth. Ra'aitu
c~jj (prf.^ 1st. p. sing.): I saw.
Ra'au Ijlj (prf. 3rd. p. m. plu.):
They saw. Ra'aina jjjj (prf.
3rd. p. f plu.): They / saw.
Ra'aitum *^yj (prf. 2nd. p. m.
plu.): You saw, have observed.
Ra'at olj (/?# 3rd. p. f sing.):
She saw. A'ra'aita Cuejl (/?/*/
2nJ. p. sing.): Hast thou seen?
Here prefixed Hamzah <■ as
interrogative particle is present.
Ra'aitum *i*jj (pr£ 2rc<£ p.
m, sing.): You saw. Same is
written with an additional wdw j
after the last letter thus Ra 'aitumu
Ij^jlJj and when a pronoun is to
follow as Ra'aitumuhu ty^Luj.
You have seen it. Yard ,jy_ (imp. :
3rd. p. m. sing.): He shall see.
A 'lam Tara '^J J I: Did thou not
see? Hast thou not considered?
Tarayinna *yfy (imp. 2nd. p. f.
imp.): Thou seest. Ara ^Cj\[imp.
1st. p. sing.): I see. Ara jj (IV.
attached to a pronoun as
Ardkahum *$5ljl or Arainaka
dLuljl): Showeth! Afara j^
(imp, Ay?. /?. plu.): We see.
Araina LjJ (p// 7sf. /?. /?/«. /V):
We showed. Fwri ^ (jmp. 3rd.
p. m. sing. IV): He shows. Turi
<jjj(imp. 2nd. p. sing. IV): Thou
show. Uri fjj (imp. 1st. p. sing.
IV): I show, mm jy (imp. 7s?.
p. plu. TV): We show, f/n <jj
(prt. 2nd. p. m. sing.): Show
Yuri tjjj (pip.): Is seen. Yurau
Jji (pip-)'- They will be shown.
Yurd'una jjj^ji (imp- 3rd. p. m.
plu. II.): They make a show, like
to be seen by people. Yuria ^
(imp. 3rd. p.m. sing. IV): He
shows. Tara' a &J> (prf. 3rd. p.
m. sing. VI) : They saw each other.
Tara' at Cj<-\JJ (prf. 3rd. p. f.
196
Rabba Ljj
Rabba L>j
sing. VI): They faced each other.
Ra'yun ,j\j (n.v.): Beholding;
Seeing. Ra'al 'Ain oyJI^Ij:
Beholding with ones naked eyes.
Bddi al-Ra'yi ^jlJl^iL: Imma-
ture opinion; Superficial view; At
first sight; Obviously. Ri'ya'an
Ljj (n.) Outward appearance or
show. Ru'yd Ljj (n.): Vision;
Dream. Riyd'un <-\jj {n.)\ Mak-
ing show. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 328 times.
Rabba L>j
To be a lord and master, col-
lect, possess, rule, increase,
complete, perfume, bring up,
preserve, last, Rabb Ljy. Mas-
ter; Chief; Determiner; Pro-
vider; Sustainer; Perfecter;
Rewarder; Ruler; Creator;
Maintainer; Reposer of prop-
erties; King of nature; Devel-
oper; Former of rules and laws
of the growth; Regulariser;
Foster of a thing in such a
manner as to make it attain one
condition after another until it
reaches its goal of completion.
The word Rabb Ljj conveys
not only the idea of fostering,
bringing up or nourishing but
also that of regulating, com-
pleting, accomplishing, cher-
ishing, sustaining and bring-
ing to maturity and evolution
from the earliest state to that of
the highest perfection. The
Rabb Ljj also means the origi-
nator of things and their com-
biner to create new forms and
it means also the lawgiver who
frames laws under which he
propounds the shape which
things must assume and the
ratio and proportion in which
various ingredients must com-
bine with each other. He is the
arranger of the different stages
through which they have to
pass on their way to perfection
and completion. He sees to the
necessary provisions for them
in their journey. He is the Lord
who puts things on the way of
perfection. The word Rabb
Ljj thus signifies many pro-
cesses which every entity
passes through its course of
creation and evolution before it
reaches its final development.
These meanings have not been
forced and thrust upon this
word. The lexicons of Arabic
language speaks of all of them
when they give the detailed
meanings of the root Rabb Ljj.
This word also points to the
law of evolution in physical
and spiritual worlds. The real
principle of evolution is not at
all inconsistent with belief in
God. The process of evolu-
tion referred to here is not
identical with the theory of
197
Rabba L>j
Rabba Oj
Darwin. The word Rabb uj
points to the fact that a human
being has been created for un-
limited progress. We must ad-
mit that all other languages
lack an equivalent of the word
as they have no equivalent for
the words Rahman J?j,
Rahim ^>j,Hamd JtiT, Allah
Jjl. Rabb L>j is not Abb L>\
(Father), not a tribal deity nor
the national God of any spe-
cially favoured race or people,
nor any narrow "Lord of the
hosts" or "Our father in
heaven".
Abb Zj\ (father) conveys the
idea of a male God, but the
word Rabb L>j is free from
such thinking. God is more
than a mother or a father. Per-
sonal pronoun in nominative
or accusative or possessive
case for Rabb Ljj does not
indicate that God is male, it is
only a usage of language. Some
things are m. and others as/,
but it does not mean that they
are in reality or as a matter of
fact and in essence and quin-
tessence, base, lineage, essen-
tially, fundamentally, substan-
tially, actually and factually,
with their cause and effect
naturally and originally are
masculine or feminine . An Ara-
bic word Dar j I j (House) is m.
and word Hdit JaJU- (wall) is
/ but no one can say that they
are actually and factually and
with their cause and effect m.
or /
Ribbiyyuna oytij P m -°f
Ribbiyyun'^tj. Rabbi; Learned
in divine law. Rabbani ^J&j-
Divine; God; Worshipper of
the Lord; Faithful servant of
the Lord. Rabdib t-JL; plu. of
Rabibatun '■L^jj. Step daugh-
ters. Rabat c~>j, Rabawa yj ,
Rabbi ^J>y. To nourish.
Rabbaydni ^Ljj is a combi-
nation of Rabbiya ' i J J and rii
^J: They both nourished.
Rubamd Ljj (comb, of Ruba
Lij and Ma L»): Often; Fre-
quently; Oft time; It may be.
The difference between Rubba
oj and Kam Sis thatRubba is
used for small in quantity and
Kam for numerous. It will be
wrong to say Rubba-ma
ara'aituhu Kathtran 4JlJjl Uj
l^iSwhen one want to say "I
saw him seldom". Rubba ma
is added to indicate that after it
a verb will be added. Some
times Ruba L>j is used without
assimilation or duplication of
Bd. The difference between
Rubba o <j and Rubamd Uj is
that after the later word there
is a verb but not after Rubba.
They say Rubba rajulinjd'ani
^J><- L> J>j uj Rubbamdjd 'ant
zaidun JjJ lJ j»1>Lcj .
Rabb oj (n.)\ Nourisher to per-
fection, (Lord is but a very poor
198
Rabiha
ina rp
Rabata 2ajj
substitute for this Arabic word).
This word has been used in the
Holy Qur'an about 969 times.
Ribbiyyun jjl>j in. plu.): Godly
men; Worshippers of the Lord.
Rabdib v>jIjj (n.plu.): Stepdaugh-
ters. Rabbaniyyun j^IjLjj /
Rabbaniyyin oujLjj (n.plu.): Di-
vines; Teachers of divine knowl-
edge. Arbdb oLjl plu. of Rabb.
Rubama Ljj (comb, of Ruba
Ljj&ndMd Lo): Often; Frequently;
Oft time; It may be. (15:2).
Rabbayani ^i^y. They both
nourished (17:24). (L; T; R; LL)
Rabiha
&
To gain, be successful or profit-
able (in trade or traffic).
Rabihat c«>uj (prf. 3rd. p. f.
sing.): She profited (2:16). (L; T;
R;LL)
Rabasa l^j
To wait, lay in wait, stick,
watch for an opportunity, de-
sist from (with 'aw), watch for
something, befall anyone.
Mutarabbisun^jOjjXji: One who
waits.
Tarabbastum *z~a*y (prf. 3rd. p.
m.plu. V): You waited. Yatarabbas_
^ajjjjfjmp. 3rd. p. m. sing. V): He
waits. Yatarabbasuna jj~oj/jj
(imp. 3rd. p. m.plu. V): They wait.
Yatarabbasna cr^iH. m P- 3rd.
p.f.plu. V): They (f.) wait, should
wait. Tarabbasuna jj^afy (imp.
2nd. p. m. plu. V) : You are waiting.
Natarabbasu ^ysjJJ (imp. 3rd. p.
m. plu. V): We are waiting.
Tarabbasu \j~aJy (prt.2nd. p.
plu. V): You wait. Tarabbusun
jojji (v. n.): Waiting. Muta-
rabbisun/Mutarabbisin oy^a/^Ji
/ jj^2jJJ> (ap-der. m. plu.): Wait-
ers; Those who wait. (L;T;R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 17 times.
Rabata 2aj<
To tie, fasten, conform, bind,
strengthen, bind, lay (anchor),
be firm, stationed on (the
enemy ' s frontier, army, equip,
fortify, brace, be ever ready,
make ready for an impact.
Rabata \uj. To be firm and
constant. Ribdt J?Lj : Body of
horse; Strungs
Rabatna LJajj (prf. 1st. p. plu)
We braced, strengthened Rabitu
\Joj)j (prt. 2nd. p. m. plu. Ill)
Be ever ready; Be on your guard
Ribdt i»Lj (v.n. HI): Strings
Mounted pickets at the frontier.
(L; T; R; LL)
The root with its above three forms
199
Raba'a
&_
Rata'a
£!
has been used in the Holy Qur'an
about 5 times.
Raba'a *Jj
To be watered every fourth
day (a camel), be the fourth,
make a four-stranded rope,
complete the number four.
Rub 'un *jj. The fourth part.
Rubd 'un 'is. Lj: Fours. Arba 'un
*-ijVjkrba' atun £*jjl: Four.
Arba 'in jvhjjI: Forty Rabi 'un:
Fourth.
Rub 'un *jj : One forth. Rubd 'un
5-Lj Fours. Arba'un *jjl (m.):
Four. Arba'tun i!*jj\ (f.) Four.
Arba'in uyujl: Forty. Rabi'un
JjIj: Fourth. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 22 times.
Raba Lj
To increase, grow, augment,
educate (child), swell, mount
up. Rabwa \yj. Fertile ground;
Elevated ground. Rabin t_j|j
for Rabiwun jj lj: That
which mounts and rises up;
Swelling; Floating on the sur-
face. Rabiyatun <Lulj: Ever-
increasing; Severe. Arba^j I
(comp. form): More numer-
ous; More increased. Riba Ly.
Interest and usuary ; Any addi-
tion however slight on the
capital fixed before its invest-
ment. The transcription of this
word is with alif at the end as
Lj in 30:39, as well with waw
at the end as jjj in 2:275.
Rabata cSj (prf. 3rd. p.f. sing.):
S welled (with growth) FarM \yjj
(imp. 3rd. p. m. sing. IV): It
increases. Yurbi \jiji(imp. 2nd.
p. sing.): He makes increase,
promotes Arba ^jl (elative):
More increased; More numer-
ous. Riba Lj (n.): Interest;
Usuary. Rabbayd LJj (prf. 3rd.
p. dual, assim.): They twain
broughtup, sustained, raised, took
care. Nurabbil Nurabbi Ljy /
^jjy (imp. 1st. p. plu.): We bring
up Rabiyan LjIj (act. pic. m.
sing, ace): Swelling; On top;
Ever increasing. Rabiyatan 1*j I j
(act. pic. b. sing, ace): Increas-
ing. Rabwah\jjj (n.): Highly
fertile land. L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 20 times.
Rata'a *5j
RJJ ' UUj i Ik Lj i \S.jjj
To eat and drink to satisfac-
tion, enjoy, refresh, pass time
pleasantly.
Yarta'u *jjj (imp. 3rd. p. m.
sing.): Refresh himself with fruits,
200
Rataqa Jjf>
Ratala Jf
enjoy (12:12). (L;T;R;LL)
Rataqa ^
To close, be joined together.
Ratqan Uu'y. Closed up; Single
entity. In the verse 21:30 the
Qur'an says, "The heavens
and the earth were once one
mass, all closed up, then We
rent them apart, and it is from
waterthatHe created all life."
The verse points to a great
scientific truth. It refers to an
early stage of the universe
and tells us that the whole
solar system has developed
out of an amorphous or nebu-
lar mass. God, in accordance
with the laws which He had
set in motion, split the mass
of matter and its scattered
bits became the units of the
solar system, and the base of
all life was water. It is con-
trary to jls.
Ratqan uCj (ace. m.)\ Closed
up; Single entity (21:30). (L; T;
R;LL)
Ratilajj; /Ratala Jf,
Si* <Joi txZj
To set in order, make even,
read correctly, speak slowly.
Rattala II. ^S- To recite with
a slow and distinct enuncia-
tion, gracefully and with into-
nation, pronouncing the word
or words with ease and cor-
rectness, being regardful of
the places of utterance of the
letters and mindful of the
pauses, and lowering of the
voice and making it plaintive in
reading or reciting. It also
means: To put together and
arrange nicely the component
parts of the speech and make it
distinct and separate one from
the other and make it distinct,
well and fairly arrange.; To
become well arranged. The
term Tartil J~jy denotes the
putting of something together
distinctly in a well arranged
manner and without any haste.
Ratil al-Kldm »*>l£JI Jjj : He
put together and rearranged
well the component part of the
speech or sayings. (Jauhari,
Qamus, Lisan). When applied
to the recitation of a text it
signifies a calm, measured ut-
terance with thoughtful con-
sideration of the meaning to be
brought out.
Rattalna LJif, (prf. 1st. p. plu. II) :
We have arranged (it) in an excel-
lentformandorder; Arrangement
free of all contradiction. (25:32).
Rattil Jjj (prt. 2nd. p. sing, m.):
Keep on reciting, recite dis-
tinctly and thoughtfully (73:4).
Tarttlan jLJy (v. n. II): Dis-
tinctly and thoughtfully well
(25:32; 73:4). (L; T; R; LL)
201
Rajja jr;
Raja'a f>j
Rajja g,
To shake, move, quake, be in
commotion, confused. Rajjan
"rj\ Rumbling; Stock.
Rijriyatun 3jj»j: Numerous
parties in a war.
Rujjat c«>j (pp. 3rd. p. f. sing.):
It is shaken (56:4). Rajjan \>j (v.
n. ace): Violent shaking (56:4).
(L; T; R; LL)
Rajazaj>j
To rumble. Rujz _)> j /Rijz _)>j.
Pollution; Filth; Calamity ; Evil
kind of punishment; Wrath;
Impurity; Plague; Abomina-
tion; Idolatry; Disease in the
hinder part of camels; Deed
deserving punishment.
Rijzun y>j (n.): Punishment;
Scourge; Pestilence. Rujz j>j (n.):
Pollution (14:5). (L; T; R; LL)
The root with its above two forms
has been used in the Holy Qur'an
about 10 times.
Rajisa ^->j
<i>J
To disgrace and defile, thun-
der, be unclean, commit foul
deeds, be filthy ,bellow loudly,
be in doubt, become hated.
Rijs ^j*>j («.): Punishment; Deed
deserving punishment; Doubt;
Suspicion; Something in which
there is no good; Bad deed; Sin;
Uncleanliness; Suggestion of the
devil; Dirt; Filth; Crime. (L; T; R;
LL)
This word is used in the Holy
Qur'an about 10 times.
Raja'a £>j
To return, turn back, turn off,
(blame) upon any one, come
back, repeat, answer, bring
answer, be brought back.
Rdji'un *>\j. One who re-
turns etc. Murji'un *>y>: Re-
tum; Termination. 7?h/ 'an U>j:
Return. Taraja 'a *>y. VI: To
return to one another.
Raja'a *>j (prf. 3rd. p. m. sing.):
He turned back, returned, brought
back . Raja 'u l>*>j (prf. 3rd. p.
m.plu.): They returned. Raja 'turn
*L*>j (prf. 2nd. p. m. plu.): You
returned. Raja 'nd bjt>j(prf. 1st.
p. plu.): We returned. Yarji'u
*>jj (imp. 3rd. p. m. sing.): Re-
turn; Answers. Yarji'un jj*>ji
(imp. 3rd. p. m. plu.): They bring
answer, return. Tatji'iln jj*>y
(imp. 2nd. p. plu.): You take,
bring back. Irji' %>j\ (prt. 2nd. p.
m. sing.): Return, repeat. Irji'i
(_j*>j I (prt. 2nd. p.f sing. ) : Return
thou. Irji'u lj-«>jl (prt. 2nd. p.
202
Rajafa U>j
Rajala j*j
m. plu. as in 23:99): Send me
back (entreatingrepeatedly). Itis
because of the fact that Lord is
addressed by human being in
plural instead of singular used out
of respect and regard. Irji'unni
is the combination of Irji 'u I >*>j I
(return you) and ni (me) . Ruji 'tu
c*ji>j(pp. 1st. p. sing.): I am sent
back, brought back. Yurja'u %>y_
{pip. 3rd. p. m. sing.): Is taken
back, stands referred. Turja'u
«j>y (pip. 3rd. p. f. sing.): Is
taken back, stands, refered.
Yurja'un jjjt>^j (pip. 3rd. m.
plu.): They are taken back, shall
be made to return. Turja'una
jjjt>y (pip. 2nd. p. m. plu.):
You are taken back. Yataraja 'a
\jl>\jj (imp. 3rd p. dual. VI):
They two return to each other.
Raj'un£>j (n.): Bringing back.
Ruj'd L*>j(v.rc.): Return; Ulti-
mate return. Raji'un j>*>lj
(act. pic. m. plu.): Those who
return. Marja'un *>y> (n. for
time and place): Termination;
Return. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 104 times
Rajafa <-i>j
To quake, tremble, be in vio-
lent motion, shake violently,
ramble, prepare for war, be
restless, stir, spread alarming
news, engage, make commo-
tion, spread false news.
Rajfatun ^&>y. Earthquake;
Mighty blast. MurjifunU^-y:
Scandlars; One who makes a
commotion; One who spreads
false alarming news.
& A s
Tarjufu <Jt>jj (imp. 3rd p. f.
sing.): It shall quake. Rdjifatun
<u>lj(«.): Quaking; Earthquake.
Rajfatun il> j (n.): Earthquake.
Murjifun jji>y>(ap-der.m.plu.):
Scandal-mongers; Who circulate
false rumors to cause agitation.
(L; T; R; LL)
The root with its above four
forms has been used in the Holy
Qur'an about 8 times.
Rajila ^>j I Rajala ,}>j
To go on foot, urge with foot,
walk, tie by the feet, let (a
female) suckle her young, be
curly (hair), set free with his
mother. Rajjala ^-J. To com-
fort anyone, comb the hair,
grant a respite. Tarajjala
$>j\ To go down without
rope. Rijlatun «d> y. Vigour in
walking. Rijlun J»j : Foot;
Soldiers; Good walker;
Tramp. Arajil [)>!j! : Hunt-
ers; Pedestrian. Rajulun J^'y
Male human being; Man; A
person with heir. Rajilun J>j:
Foot; Footmen (slow walk-
ers). Rijlain ud>y Two feet.
203
Rajama 1>
rj
Raja' l>;
Arjul JJjjl («. /?/«.): Feet.
Rajulun J>j: Man. Rajuldn
j")L>j /Rajulain i>I>j(«. dual.)
Two men. /?ya/ ^^(n. plu.):
Men; Walking on foot. (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 73 times.
Rajama *>j
To stone, cast stones, stone to
death; curse; revile; expel, put
a stone (on a tomb), speak
conjecturally; guess, surmise.
Rajmun *>j: Conjecture,
Guesswork; Missile. Rujum
fj>j- Shooting stars; Throw
off; Damned; Thrown off with
curse. Mardjim *>ly> : Foul
speech. Marjum »j.> v ^:
Stoned.
Rajamna [^ij(prf. Istp.plu.):
We stoned to death. Yarjumul
Yarjumuna '^jA>yJ \°j*>j(imp.
3rd. p.m. plu.)\ They pelt with
stone; They stone; They will
condemn. Arjumanna j-»>jl
{imp. 1st p. sing, emp.): I shall
surely stone. I shall certainly cut
off all relations. Narjumanna
j-«->y (imp. 1st p. plu. emp.):
We shall surely stone, shall surely
excommunicate. Tarjumunni
jj*>jj(imp. 2nd p.m. plu.): Ye
stone me to death. The ni in the
end is a short form of pronoun ni
(me). Marjumin ay>°j>y{pact.
pic. m. plu. ace): Those who
are stoned. Rajmun bi al-
Ghaib ywJJLL^j: Guessing at
random. Rujum *j>j (n. plu.):
Means of conjecture; Object of
futile guesses; Throwing like a
stone (at random). Rajim **>^
(act. pic. adj.): One thrown off
(with curse), Rejected. (L; T; R;
Jawhau; Qamus; LL)
The root with its above forms has
been used in the Holy Qur'an
about 14 times.
Raja' l>j
To hope, expect, keep
awaited, put off, defer, fear,
beg, request. Arja' *l>jl: («.
plu.): Borders; Sides.
Marjuwwun"j>y>: Hoped for.
Arja £j\ (IV). To put off,
postpone. Murjauna: oj>y'-
Made to wait; Put aside; De-
fer.
Arja *L>jl (n. plu.): Borders;
Its sing, is Raja: Side. Yarju
\j>ji (imp. 3rdp.m. sing.): He
hopes, expects, fears. Yarjuna
jj>j; {(imp. 3rd p.m. plu.): They
expect, hope. Tarjuna l>j>J
(imp. 2nd p. plu.): You expect.
Turji ^jj (imp. 2nd. p. m.
sing. IV.): Thou defer, put aside.
Marjuwwun j>y> (pact. pic. m.
sing.): One hoped for; One on
204
Rahiba
Rahima
ei
whom hopes are placed.
Marjauna l>j>y> (pet. pic. plu.
IV.): Those who are kept awaited,
who stayed behind, whose case
has been deferred. Arji tj I (prt.
TV.): Putoff;Waitawhile.(L;T;
R;LL)
The root with its above forms has
been used about 28 times.
Rahuba
j /Rahiba
<. *-o-jj ' L> j <. L> j i ■*•> [> j
To welcome, be ample, be
spacious, be wide, be great.
Marhabd L>y>: A form of
salutation equivalent to wel-
come.
Rahubat c~>j (prf. 3rd p. f.
sing.): She became wide, spa-
cious. (9:25,1 \%).Marhaba L>y>
(v.n). Welcome (38:59,60).'(L;
T; R; LL)
Rahiq jo-j
Pure; Delightfully refreshing
wine. It has no verb
Rahiq ^>j ( act. 2nd. p. pic. n.):
(83:25)."(L;T;R;LL)
Rahala J>j
To depart, place saddlebags
on a beast, remove, travel.
Rahlun J.>j: Saddlebag;
Pack. Its plu. is Rihdl [>j.
Rahluny>j (n.): Pack (12:70
75) Rihalun JL>, (plu. n.)
Packs. (12:62). Rihlat2l>j(n.)
Journeying ; Journey ( 1 06 : 2) . (L
T; R; LL)
Rahima 1>j
*>jj ; 12" jA (. Is? j i \J"j
To love, have tenderness,
have mercy, pity, forgive-
ness, show goodness, favour,
have all that is required for
exercising beneficence.
TurhamunajjA>JJ : You shall
be treated with love and
mercy, etc. Rahmatun a2~j
Love and mercy etc. Arham
*>j\compar.form: Most lov-
ing. Arham *\>J\comm. gen-
der plu. of Rahimun +>j and
Rihjnun *>j: Womb; Relation-
ship. Ruhmun »>j: Love and
mercy etc. Rahimun *-;>/.
One who loves and is merci-
ful etc. Rahman jfj- It is
active participle noun in the
measure of Fa' Ian which
conveys the idea of fullness
and extensiveness and indi-
cates the greatest preponder-
ance of the quality of love
and mercy which compre-
hends the entire universe
without regard to our effort
and asking even before we
are born. The creation of the
sun, the moon, air and water
etc., all are there because of
205
Rahima
&_
Rahima
fr
this attribute. Rahtm *~>j: The
ever merciful etc. It is in the
measure of Fa 'il. This mea-
sure denotes the idea of con-
stant repetition and giving of
liberal reward to those who de-
serve it and seek of it. The
manifestation of this attribute
is in response to and is a result
of the action of the human
being. So the Rahtm means
extremely and continuously lov-
ing and merciful and dispenser
of grace and love as a result of
our deeds and supplications,
and one in whom the attribute
is constantly and excessively
repeated. Rahman and Ra htm
are both active participle nouns
of different measures. These
are names, attributes or epi-
thets applied to Allah, denoting
intensiveness of significance.
Arabic extensiveness is more
suited to express God's at-
tributes than the superlative
degree. The Holy Prophet has
expressed the meaning of RaM
man and Rahtm by saying that
the attribute Rahman generally
pertains to this life. His mercy
and love is manifested in the
creation of the universe. He is
the bestower of gifts which
precede our birth. While the
attribute Rahtm generally per-
tains to the life to come and His
love and mercy are manifested
in the state that comes after.
He causes good results to fol-
low on good deeds and would
not nullify and render void
anyone's right work (Muhit).
The term Rahman circum-
scribes the quality of abound-
ing Grace inherent in and in-
separable from the concept of
Almighty, whereas Rahtm ex-
presses the continuous mani-
festation of that Grace in and
its effect upon us and is an
aspect of one's activity (Ibn
Qayyim). Rahman and Rahtm
are not the repetition of one
and the same attribute for the
sake of emphasis but are two
different attributes. Ruhamd'
Li- j is the plu. of Rahtm.
Marhamatun i2~yi: Love;
Mercy, etc.
Rahima *>j (prf. 3rd. p.m. sing.):
He has mercy and love. Rahimta
c**>j (prf. 2nd. p.m. sing.): Thou
had mercy. Rahimnd L»>j (prf.
1st p. plu.) We have mercy
Yarhamu J>jj (imp. 3rd p.m
sing, nom.): He shows mercy
Tarhamu +>Ji (imp. 2nd. p
sing.): Thou shows mercy
Irham *>jl (prt. 2nd p.m. sing.)
I " s o A s J>
Have mercy. Turhamuna jj*>>
(pip. 2nd p. plu.): You are or will
be shown mercy. Rahmatun IS'j
(n.): Mercy. Ruhmun *>j (n.):
Affection; Loving tenderness;
Mercy; Regard to the rights of
relationship. Arhdm »l>jl (n.
p/M.):Wombs. Arham *>j1
(dative.): Most merciful of all.
Rahimin oy?\j(act. pic. m. plu.):
206
Rakhiya J>j
Radda V,
Those who show mercy. Ralu
man ^i Most gracious; Who
gives without asking. This word is
used in the Holy Qur' an about 57
times. Rahim ,»->j:Evermerciful;
Who causes good results to follow
of good deeds and prayer.
This word is used about 115 times
in the Holy Qur' an. Marhamah
2j?y>(n.): Compassion. (L;T;R;
LL; Muhit; Ibn Qayyam)
Rakhiya J>j
uTji
Cli'wf
■j ' 'yj
To be soft and flabby, brittle,
remiss, be gentle, let run (sails),
loose (the reins). Rukhd'an
cL>j: Light soft and gentle
breeze. Mirkhdt ol>/: Run-
ning quickly and gently.
Rukhd'an cl>j (adj.): Gently
(38:36). (L;T;R;LL)
Rada'a IV,
To strengthen, prop or stay a
wall, take care cleverly, assist.
Rid'un b<: Helper; Support;
Help.
Rid'un tij (n.): Support; Helper
(28:34). (L;T;R;LL)
Radda V,
To send back, turn back, re-
ject, refuse, repel, revert, re-
store, give back, refer, give
again, take again, repeat, re-
trace. In 14:9 itmeans they put
their hands again and again on
their mouth (showing great re-
sentment and out of rage or to
close the mouth of the prophet) .
In 5:108 it means other oaths
will be taken after their oath (to
counter them). Raddan Wy.
The act of sending back etc.
Rdddi l/i\j: One who sends
back, etc. It is for Rdddina
^j'jIj the participle or noun of
agency. Maraddun iy> : Place
where one returns. It is also a
noun of action and means the
act of averting, restoring etc.
Mardud s°jsy>: Restored;
Averted etc. Ghairu Mardud
sjijA j*s- : Not to be averted;
Inevitable. Irtadda JJjl: To
return, turn again, be rendered.
Taradda "ij (V.): To be agi-
tated, move to and fro.
Radda jj (prf. 3rd p.m. sing,
assim.): He drove, repulsed,
turned back. Raddu IjV, (prf.
3rd p.m. plu. assim.): They gave
back, referred. Radadna j'iij
(prf. p. plu. assim.): We re-
turned back, gave back.
YaruddulYarudduna jj^jj/^J.
(acc./imp. 3rd p.m. plu.) They
return, refer. Naruddu \j> (imp.
1st p. plu.): We return, refer.
Ruddu Ijjj (pp. 3rd p. m. plu.
assim.): They were returned.
Ruddat Oij (pp. 3rd p. f sing.
207
Radda V,
Radiya^ij
assim.): She was returned. Rudidtu
CJSj(pp. Istp.plu. assim.): I was
returned. Yuraddu Sjj (pp. 3rd
p.m. sing, assim.): He is/will be
taken back, averted. Yuradduna
jjSji (PP- 3rdp.rn.plu.) They are/
will be driven back, will be given
over. Turadduna jjsji(pp. 2nd.
p. m. phi.): You will be driven
back. Yataraddadiina jjssju(imp.
3rd p. plu. V.): They waver, are
tossed to and fro. Irtada Jujl
(prf. 3rd. p.m. sing. VIII.): Get
back (to one's previous state).
Irtaddd fjujl ( prf. 3rd p.m.
dual. VIII): They twain wentback,
returned. Irtaddu IjJtfj' (prf-
3rd p.m. plu. VIII.): They went
back. Yartuddu JJ^J (imp. 3rd
p.m. sing. VIII.): He comes back.
La Tartuddu IjSSjft (prt. neg.
m. plu.): Return not. Raddun ij
(v.n.): Taking back; Restoration.
Raddun jlj (act. pic): Bringing
back; Removing. Raddi jilj
Rdddina/Rdddii I j "s I j / ^J i lj
(Radduna jjjlj ace. /act. pic.
plu.): They give away, restore.
Maraddun $y> (n. for place and
time): Returning place or time. It
is also used in the sense of a verbal
Mim.Mardudun $jsy> (pact. pic.
sing.): Avoidable. To be averted.
Mardudun jjsjsy>(pct.pic.plu.):
Avoidable; Made to return; Re-
stored. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 60 times.
Radifaojj/Radafa CiV,
.' - . - ,« -
To follow, come behind, ride
behind, supply. Radifin ojIj:
That which follow, which
comes after another without
break; Follower.
Radifa Lj$j (prf. 3rd p.m. sing.):
To be close behind; be close on
heels (27:72). Radifatun tlsj
(act. pic. f sing.): One that
comes after another without break
(79:7). Murdifin cteSj* (ap-der.
m. plu. TV. ) : Coming in continuous
succession (8:9). (L; T; R; LL)
Radama.jj
To shut, block, fill up. Radmin
»ij : Rampart; Strong wall.
Rodman Loj («. ace): Ram-
part (18:95). (L;T;R;LL)
Radiya^jj
To perish, fall down, break,
knock, blandish, destroy fall.
Arda ^jij (W): To bring to
destruction, ruin. Traddd J"sJ
To fall. Mutarddiyatun <u $Ju :
That which falls, which is slain
by a fall.
Tarda <jsj(imp. Indp.m. sing.):
Thou perish (20:16). Arda ,jij\
(prf. 3rd p. m. sing. IV.): He has
ruined (41:23). Turdini^jij(imp.
208
Radhula J J
Rasakha
^j
2nd p.m. sing, combination of
Turdi + ni. The Nun in the end is
personal pronoun and a short form
of ni - me): Thou hast causeth me
to perish. (37:56). Yurdu \'jij_
(imp. 3rd p. m. plu. IV): They
cause someone to perish (6: 137).
Taradda <jsjj (prf. 3rd p.m.
sing. V.): He perisheth (92:11).
Mutaradiyatu io*^o (ap-der. f.
sing.): That which has been killed
by a fall (5:3). (L; T; R; LL)
Radhula J jj /Radhila 3 hj
To be base, mean, corrupt,
vile, ignoble. Ardhal Jijl
plu. Ardhalun jjJijI and
Arddhil JiljIrVilest; Most
object; Worst; Meanest.
Ardhal Jijl (elative): The worst
part(16:70;22:5). Ardhalun jj/ijf
(plu. of Ardhal): The worst parts;
Meanest. Arddhil JiU (plu. of
Ardhal Jijl): Meanest ones
(11:27). (L;T;R;LL)
Razaqa
OJJ
To provide, supply, bestow,
grant. Turzaqdn jlij/: You
both shall be supplied. 7?/zg
Jjj: Bounty; Gift. Rdziq Jib 1
One who provides or supplies.
Razzag J Ijj: Great provider;
Great supplier.
Razaqa Jjj (/?// 3rd p.m. sing.):
He bestowed, provided. Razaqna
bljj (prf. 1st p. plu.): We have
provided. Yarzuqu JjJ.(imp. 3rd
p.m. sing.): He provides. Tarzuqu
Jjji(imp. 2nd p.m. sing.): Thou
provide. NarzuquJ}j(imp. lstp.
plu.): We provide. Urzuq 'j'jj
(prt. 2nd p.m. sing.): Provide
thou. Irzaqu \j£}J(prt.2ndp.m.
plu.): Ruziqu \°j$jj(pp. 3rd p. m.
plu.): They were provided.
Ruziqna L$}j(pp. lstp. plu.): We
were provided. Yurzaqunajj$}jj
(pip. 3rd p.m. plu.): They are
provided. Turzaqdni j^j J (pip.
2nd p. dual.): You twain are
provided. Rizqun Jj > («.): Pro-
vision. Rdziqin laSjIj (act. pic.
m. plu.): Providers. Razzaq^jj
(n. Extensive.): Provider. One of
the attributes of Allah.
The root with its above forms has
been used in the Holy Qur'an
about 123 times. (L; T; R; LL)
Rasakha timm
■ ' t i< "
To be firm, stable, rooted, es-
tablished. Rdsikhn^lj. Deeply
versed; Firmly established;
Well grounded.
Rdsikhiln jjiuJj (act. pic. m.
plu.): Firmly groundedpeople. (3:7;
4:162). (L;T;R;LL)
209
Rassa
L^J
Rasila J^j
Rassa ^j
To sink (a well), inquire about
(news), scrutinize, conceal,
bury, begin. Rass ^y. Old
well; First touch; Beginning.
Ashab al-Rass .^jlloUt^l:
People of Rass. Rass is the
name of a country in which a
part of the tribe of Thamud
resided. According to an
opinion quoted in T. Rass
was a town in Yamamah. Ibn
Kathir has observed that it
meant a well, and it is said
that they were a people who
threw their Prophet into a
well. In the modern maps of
Arabia Rass or Ras is placed
in Wadi Rummah in the dis-
trict of Qasim (Lat. 26° N.
and Long. 43° E). (L; T; LL)
Al-Rass ^J\ (n. for place.):
(25:38; 50:12). (L; T; R; LL)
Rasila ^j
To send a messenger, bestow,
letgo. Rasul Jj—jplu. Rusul
JJlij: Envoy; Bearerofames-
sage; Messenger. In the verse
26: 16 the word Rasul is sin-
gular while the subject innd
and the verb used in the verse
are in the dual numbers as
though it were 'We are a
deputation with a single mes-
sage'. Several reasons are as-
signed for this. According to
the Qamus words of the form
Fuul Jjjii are both singular
and plural. So it is permissible
to use singular predicate for a
subject in the dual or plural
number (Bay an). Rasul ishy
others considered to be noun
of action used adjectivally. See
also the word Aduwwun, jJlg
which is singular in 26:11 .
Risdlat'ilL^y. Message; Com-
mission; Mission; Epistle.
Mission. Arsala J~xjl IV: To
send. Arsiluni for Arsiluni:
^'jL^ji : Send me, O people !
Mursil'A^jA : One who sends.
Mursal 'J^'y>: One who is
sent; A legate. Mursaldt
cX~iy> plu. of Mursalatun
iby>: Those sent forth. The
agencies mentioned in 77:1
have been taken by various
authorities to refer to God's
messengers and their follow-
ers and verses of the Holy
Qur' an, winds and Angels ac-
cording to different interpre-
tations.
Arsala 3— j1 (prf 3rd p.m. sing.
IV.): He sent. Arsa/ii I'jLJ (prf.
3rd p.m. plu. IV.): They sent.
ArsalafcSLj I (prf. 3rdp.f. sing.
IV.): She sent. Arsalna LL-jl
(prf. 1st p. plu. IV.): We sent.
Yursilu Aujji (imp. 3rd p.m. sing.
IV.): He sends. Nursilu ^J>(imp.
1st p. plu. IV. ): We send.
210
Rasa L
Rashada '
"j
Nursilanna ^y^j {imp. 1st p.
plu. emp. IV.): We surely will
send. Lan Ursila J— J ^J (imp.
1st plu. IV. emp. neg. ace): I
shall never send. Arsil 3— J (prt.
IV.): Send. Arsiluni j°jL^J(prt.
2nd. plu. The final Nun j with
Kasrah is a short form of ni ^ of
a personal pronoun) : You people
send me. Ursila J— J (pp. 3rd
p.m. sing. IV.): He was sent.
Yursilu J— y_ (imp. 3rd. p.m.
sing.):He sends. Rasul ^j^^n.)
Messenger. Mursal/Mursalan
J— yi /"iLu^o (n. sing.) : Who was
sent;Mursilin/Mursalun cr^y
/jjL^y (n. plu): Who send.
Mursalin cr^y (n. plu.): Those
who were sent : Ursilu I^JLjl
(pp. 3rd p. plu. IV): They were
sent. Ursiltu cJUjl (pp. 1st p.
sing. IV.): I am/was sent.
Ursiltum *sL*J (pp. 2nd p.m.
plu. IV.): You are/were sent.
Ursilna liL-jl (pp. 1st p. plu.
IV.): We are sent. Yursalu A^y
(pp. 3rdp.m. sing.): He is being
sent. Risalat JLu , (v.n.): Mes-
sage. Risalat oVLy (plu. of
Risdlatun): Messages. Mursilu
\°jL^Ja (Nun in the end is
dropped.), Mursiluna 'jjL^y
(nora.), Mursilin Cfl^y (ace.
gen.): Senders. Mursilatun
<kL*y (ap-der. f. sing. Its plu..
is Mursaldt cA^y): Sender.
The sent forth (with benefit).
(L; T; R; Qamus; LL)
The root with its above forms has
been used in the Holy Qur'an
about 504 times.
Rasa Lj
To be firm, stable, immove-
able, still, lay at anchor, moor
(ship), come to pass. Rawasiya
<_s~" [}j pl u - of Rdsiyatun L^j f .
of Rdsin ^j for Rdsiyin ^j
:Things which are firmly and
immovably fixed; Mountains.
Arsa
i^J 1
IV.: To fix firmly.
Mursan iJ ^y. That which is
fixed with regard to time or
place.
Arsd iJ utJ(prf. 3rdp.m. sing. IV.):
He set or established some thing
firmly. Rawasiya ^Jjy (plu. of
Rdsiyatun <l^j (f. of Rdsin^j
and Rdsiyin j— lj ac?. p/c):
Well-set. Mursa ^y (n. for
place.): Anchorage; Mooring; Ar-
rival; Coming to pass. Rdsiyatun
oLu/lj (act p/c. / p/w.): Firmly
fixed; Immov-able. (L; T; R;
Qamus; LL)
The root with its above four forms
has been used in the Holy Qur'an
about 14 times.
Rashada a2ij / Rashida Juij
I -LI 1 j ^ I -LI 1 *
To follow the right way, be
well guided or directed. Rushd
211
Rasada JU» <
Radza'a
aza a *~s>j
JLij : Right course ; Going in the
right way; True direction; Cor-
rect rule of action; Straight for-
wardness; Maturity of a child;
Maturity of intellect; Capacity
to manage one's affairs.
Yarshudiln jjJ-ijj (imp. 3rd p.
m. plu.): They follow the right
guidance ; proceed in the right way.
Rushd X2>j (v. «.): Right way;
Discretion; Way of rectitude.
Rashadan x^j(n.): Right course;
Benefit. Rashdd iLij (n.): Rec-
titude. Rashidun jj-^b (act.
pic. m. plu.): Men of rectitude.
Rashid JL-ij (act. 2nd. pic):
Right minded man. Murshidun
jJjjA (ap-der. IV. m. sing.): Direc-
tor to the right path; Guide. (L; T;
R; Qamus; LL)
The root with its above forms has
been used in the Holy Qur'an
about 19 times.
Rasada 'xJj
To watch, lay in wait, observe.
Arsada lahii Khairan ou
Sharran l^jl^o- <J JL^jl: He
prepared evil or good for him.
Rasadun ±^j. Ambush; Band
of watcher (collective noun);
Lying in wait (n. v.). Marsadun
S^>ja: Place of ambush; Mili-
tary post; Place of observa-
tion. Mirsad il^>y>: Watch;
Lookout. Irsad iLsjhMeans
of preparation or finding out;
Hiding place ; Lurking place .
Rasadan -U?j (v.n. IV.): In am-
bush; Lying in wait. Irsad jLsjI
(n. for place): Hiding and lurking
place. Marsadun x^y> (n. for
place): Ambush;Place from which
it is possible to perceive the enemy
and watch their movements.
Mirsad jLsy (n. of place.): Am-
bush (from where one watches the
doing of the wicked). (L; T; R; LL)
The root with its above four forms
are used in the Holy Qur ' an about
6 times.
Rassa ^Jj
To cement or join together,
make compact, stack, overlay
with lead. Trassa ^y To
close ranks. Arassa "<jOj I
Having the teeth close together.
Marsus ^y^y* (pact. pic. m.
sing, adj.): (61:4). Well com-
pacted; Cemented with (molten)
lead. (L;T;R;LL)
Radza'a *ij /Radzi'a *~i?j
7^>y t T^jt • "W»J ' *£ L*2j
To suck (the breast). Radz&'t
cJtJsj: The act of sucking milk;
Suckling. Ardza'a *~i?jl: To
give suck. Murdz.i'atun
iju^yi: Woman who gives
suck. Istardza'a *^>jlJi (X.):
To seek a wet-nurse for (a
child).
212
Radziya \_^j
Radziya [y^j
Ardza'at c^x^j] (prf. 3rd p. f
sing. IV.): She suckled. Ardza 'na
cr*^>J (Prf. 3rd p. f plu.)^ They
/. suckled. Turdhi'u *^Ji {imp.
3rd p. f. sing. IV.): She suckles.
Yurdzi'na l y*^?y(imp. 3rdp.f
plu. IV. ): They/ suckle. Ardzi'i
^y-^J (prt. 2nd p. f. sing.):
Suckle. Tastardzj'u Ijju^l-J
Tastardzi'ilna jj*^?jl~j (ace./
n.d.imp. 2nd p.m. plu. X.): You
seek suckling (for your child).
Murdziatun lj^y> (ap-der. f.
sing.): Suckling woman. Ridzd'at
c^s. U?j(«.): Suckling. Maradzi'u
t-^\y> (plu. of Murdzi'atun
2ji^>y> ): Suckling women. (L; T;
R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 1 1 times.
Radziya [^j
To be pleased, satisfied, con-
tent, choose, consent to, pre-
fer, choose. Radziyun ^^y.
Agreeable; Acceptable. Rddzin
^>\j for Radziyun, ( _ s -^lj f.
Rddziyatun <L~i»!j : One who is
content, well pleased; Pleas-
ant; Agreeable. Mardzxyyatun
L^ja: Well-pleasing; Ap-
proved one. Ridzwanun
j\j£>j. Grace; Acceptance;
Favour; That which is pleas-
ing. Mardzatun 5 L^y> : The act
ofpleasing. Ardza Ls>j!iV: To
be content, please. Tarddza
l^lji VI: To be pleased with
one another, be mutually
agreed. Tarddzin Ja\j> for
Trddziyun ^^'j- Mutual con-
sent. Irtadza |_ s ~^jl VIII: To
be pleased with, pleasing to.
Radziya Lf ^j(prf 3rdp.m. sing.):
He is well pleased. Radzu \j^j
(prf. 3rd p.m. plu.): They are well
pleased. Radzttu c~~i>j (prf. 1st
p. sing.): Ihavechosen. Radzftum
(*~^j (prf- 2nd p.m. plu.): You
are contented. Radzu lj_^j (prf.
3rd p. m.plu.): They preferred, are
pleased, are contended. Yardza
^^ji (imp. 3rd p.m. sing.): He
approves, chooses, likes. Tardza
^ff^JJ (imp. 2ndp.m. sing.): Thou
are pleased. Tardza ^^^(imp.
3rdp.f. sing.): They will be pleased
(used for a group). Yardzauna
jj^ji (imp. 3rd p. m.plu.): They
are pleased with. Yardzaina a^j.
(imp. 3rd. p.f.plu.): They/, may
be pleased. Tardz.au t l^> J/
Tardzaun jj^jj (acc/nom. imp.):
You are pleased, you choose,
you like. Yurdzuna jj-^>y
(imp. 3rd p. plu. IV, Yurdzu
\y^jt here Nun j of plu. is
dropped due to Idzdfat or
genitive case): They please.
Taradzau j-^ly (prf. 3rd p.m.
plu. VI.): They agree among
themselves. Tardzaitum *^v
(prf. 3rd p.m. plu. VI): You
agree among yourselves.
213
Rataba i_J?
Ra'a ^
j
Yurdzuna jj^y (imp. 3rd. p.m.
;lu. IV.): They Please. Irtadzfl
ts~^j' (Prf- 3rd p.m. sing. VI.):
He approved, chose. Radziyyun
< _ r ^j (act. 2nd. p. pic. adj.):
Acceptable; Well-pleasing.
Radziyatun <u~^lj (act. pic. f.
sing.): Well pleased; Blissful hap-
piness. Mardziyyatun *~^y>
(pet. pic. f. sing.): Well pleased
(with you). Mardziyyun ^^y
(pet. pic. m. sing. ): Approved
one. Was well pleased to.
Mardzfltun "t>\^y> (v.n.): Good
will; Pleasure. Tarddzin Ja\y
(v.n.): Agreement; Mutual con-
sent. Ridzwdn jlj-^j (n.):Good
pleasure. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 73 times.
Rataba ^_J?j
To be fresh and ripe. Ratjba
*_>J?j and Ratuba *_-.J?j
Rutubatun 4jjJ?j: To be
damp.
Ratbun^l^j (n.): Fresh (6:59).
Rutabun y^j (n.): Fresh dates
(19:25). (L; T; R; LL)
Ra'aba^j
To frighten, terrify, be fright-
ened, tremble with fear.
Ru'bun yij: Fear; Terror;
Great awe.
Ru'b y^Cj («.): Awe; Terror
(3:151; 18:18). (L;T;LL)
Ra'ada Jlc
> , i ,
'J
To thunder, threaten of war.
Ra'dun xc-j. Thunder.
Ra'dun .ttj (n.): Thunder(2:19;
13:13). (L;T;R;LL)
Ra'a^/
To pasture, feed, observe
aright, graze, keep (an or-
der), rule, have regard to,
tend. Ri'dyatun JuLcj: Right
observance. Ri'd'un<-\s.j plu.
ofRti 'in f- \j for Rd 'iyun ^c \y.
One who feed flocks; Shep-
herd. Mar 'an [j£-y>: Pasture.
Ra'a ^j III.: To observe,
respect, look at, listen, give
ear, hearken. Ra'ind Lclj:It
is a combination of two words
Rd 'i p \j and pronoun nd Lj,
meaning listen to us. A
phrase used also for showing
disrespect for the person ad-
dressed. As the phrase Ra'ind
belongs to the measure
Mufd'alah derived from No.
III. of the trilitral verb Rd 'a
which generally gives the
sense of reciprocity denot-
ing two parties standing al-
most on the same level, and
may mean 'have regard for us
214
Ra'a^
•j
Raghiba
that we may have regard for
you'. When traced to the root
Rain it can also mean 'foolish
and swollen-headed and con-
ceited person'. With a slight
change of accent and slight
twist of the tongue the word
can be changed to Raina which
means 'O our shepherd! God
forbade Muslims in the verse
2:104 not to use such words
and advises them to use lan-
guage which is respectful and
unequivocal, such as the word
Unzurnd meaning 'We beg
your attention or wait for us,
or grant us a little delay', as it
cannot be distorted like its
equivalent Ra 'ina which bears
sinister and uncomplimentary
meaning.
Ra'au j£.j (prf. 3rd p.m. plu.):
They tended, did not observe.
Ir'au j£.j\ (prt. 2nd p.m. plu.):
Pasture. Ra'ina Lclj {prt. m.
sing. combinationof/?d'j + na):
Listen to us. Ra'un jj-t'j {act.
pic. m. plu.): Caretakers. Who
look after their (trusts). Ri'a'
tLcj (plu. of Rd'iyun ^Ij) :
Shepherds. Mar'a ~' l y-y> («. for
place): Pasture. Ri'dyatanhltj
: Tendance; Observed. (L;T;R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 10 times.
Ra gh iba
To desire, long for, wish. With
'an l yt: To show aversion to,
dislike, have no desire. With
bd cj and 'an ^s. as in 9: 120:
To have preferred their own
lives to his life. With ild *i I : To
supplicate. Ra gh bun ^t-j-
Love; Longing. Ra gh ibun
'~£j. One who supplicate ear-
nestly.
Yarghabu <~*£-jt {imp. 3rd p.m.
sing, with 'An jx), He is/will be
averse, will show aversion, has no
desire, (with Fi): Who desires,
longs for. (with Ild): Who suppli-
cates, attends and humbles him-
self.
Yarghabu \j*£jj Yarghabuna
jj^-ji {acc/imp. 3rd p.m. plu.
with 'An) They prefer.
Targhabuna jj^y {imp. 2nd
p.m. plu.) You desire, feelinclined.
Irghab y~tjl (prt. m. sing.): At-
tend (wholeheartedly and humble
yourself). Raghibun y*ilj (act.
pic. m. sing, with 'An); Averse.
Raghban/Raghbun L-Cj7 yij
(ace. v. n.): Longing; With hope.
Raghibun jjli. \j (act. pic. m. plu.
with Ild) Beseechers; Turning
humbly. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 8 times.
215
Raghida Oc'
Raffa o
Ra gh ida Jicj / Raghuda Jlcj
To abound in good thing, eat
freely and plentifully, live in
ease and affluence, be ample
and pleasant (life).
Raghadan\Js.'y. Freely; Plen-
tifully; With ease.
Raghadan Ijlcj {ace. v. n.):
(2:35,58; 16:112). Freely and
plentifully. (L; T; R; LL)
Raghima *ij /
Raghama^j
Raghuma lc/
To dislike, compel anyone to
act reluctantly . Ra gh am » Lcj :
Earth. Ru gh amatun La\s.y.
Thing sought. Mura gh amun
las-y>: Place of refuge or es-
cape; Wide way to follow;
Stronghold; Frequented
place; Earth full of shelters;
Place of refuge after leaving
the hostile environments;
Place of escape.
Muraghaman ul.y> {ace. n.
place and time): Place of refuge
(4:100). (L;T;R;LL)
Rafata cJj
To be broken, cut, be crushed,
be broken in pieces (bones),
be crumbled, be bruised, be
prayed, be pounded. Rufatc-Sj
Dust; Broken particles of dust;
Anything broken small or
crushed to peaces and frag-
ments; Crumbs; Decayed
bones.
Rufatan liij {ace. n): (17:49,98).
Broken particles (of dust); Old and
decayed bones. (L; T; R; LL)
Raf atha cJ, / Rafitha c^j
To have sexual conduct, lie
with for sexual relationship,
behave obscenity; immodest
speech, sexuality, lewdness.
Raf atha *zJ>j. Sexual conduct.
RafathacSj{n.): Approach and he
for sexualrelationship; Sexual con-
duct; Lewdness (2:187,197). (L;
T; R; LL).
Rafada jJj
To make a present, give,
succour. Rifd Ji> Help; Gift;
Aid; Present; Share. Marfud
ijiy>: Given; Present one.
Rifd JLij(n.): Gift. Marfud ^y>
{pact. pic. m. sing.): (11 :99). That
is given. (L;T; LL)
Raffa Zjj
To flash, shine (lightening),
216
Rafa'a
cv
Rafa'a
cv
flutter (birds). Rafif uuiy.
Roof; Lily; Thin brocade.
Rafrafa ii^j- To spread the
wings, flutter (bird), resound,
bandage. Rafraf Li^j- Cush-
ions;Pillow; Skylights; Arched
windows; Thin brocade. Raffa
al-NabdtCjLs}\ <Sj. The plant
became tall, fresh, luxuriant
and succulent.
Rafrafin <Jj>'j in. plu.)\ Cush-
ions. (55:76). (L; T; LL)
Rafa'a *Jj
To raise up, lift, exalt, hoist,
extol, take away, trace back (a
tradition), honour, show re-
gard to, advance speedily, come
to an upland, arraign anyone
before or introduce to (a ruler),
elevate, raise in dignity, see a
thing from afar, refine. Irtafa 'a
*j4jj!: To disappear (evil).
Raf'atun l*ij High rank;
Honour. Rifd'atun and
Rufd'atun: High Rank; Dig-
nity. Rdfi'un «ilj: Exalting.
Marfu'un f-jiy>: Exalted; High;
Transmitted. When the rafa'
*±j of a human being to God is
spoken of in the Qur'an it is
always in the sense of making
honourable. Raising a human
being with his body to God
implies that the Divine Being is
limited to a place. The Qur'an
says:
fibuyutin adhinallahu 'anturfa'd
(24:36).
In houses which Allah has com-
manded to be exalted. The
Holy Prophet said,
'Man tawddz'a lilldhi rafa'a
hulldhu Has samdis sdbia'ti:
He who humbles himself for
the sake of God, God will lift
him up to seventh heaven. In a
prayer taught by the Holy
Prophet, Muslims pray:
Alldhumma rfd'ni, O God!
Exalt me. No one supposes
that in these places rafa'a
means raising of the body to
the heavens. Razi writes that
rafa ' is the exalting in degree
and in praise not in place and
direction. There is a saying of
the Holy Prophet """"":
Rufia' land Sakhratun
tawilatun lehd tillun
"A big stone giving good shade
was raised above us, i.e. we
found our selves beside a high
shady stone." (Bukhari, Chap-
ter on Hijrah). Again the Holy
Prophet says, "Allah will by
means of this Qur' an exalt some
people and humble others." No
one, of course, supposes that
in these places rafa' means
raising of the body to the heav-
ens. In fact when the rafa of
217
Rafaqa jjSj
Raqaba cJ^
a person is spoken of the mean-
ing is invariably his spiritual el-
evation. Jesus himself has de-
nied the possibility of his rising
physically to heaven. Says he,
'and no man has ascended up to
heaven, but he that came down
from heaven, even to son of man
(John, 3:13).
Rafa'a *Jj (prf. 3rd p.m. sing.):
Raised; Exalted. Rafa'nd L*ij
(prf. 1st p. phi.): We raised.
Yarfa'u *i^j (imp. 3rd p.m.
sing.): He raises. Narfa'u *ly
(imp. 1st p. phi.): We raise, exalt.
Turfa'a *ij (pp. 3rd p. f.
sing.); She be exalted. La
Tarfa'u \j*ij V (prt. neg. m.
plu.): Raise not. Rafi'un «ilj
(act. pic. m. sing.): Raising; Lift-
ing. Rdfi'atun A*ilj (act. pic. f.
sing.): Exalting. Rafi'un **ij
(act. 2 pic. m. sing.): Lofty one;
Who exalts in ranks. Marf'un
fjiy (pact. pic. m. sing.): El-
evated m. one. Marfu'atun
<u.j3j* (pact. pic. f sing.): El-
evated/, one. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 30 times.
Rafaqa j>Sj
i - f„.
&* -H>
To be useful, do service, tie by
the shoulders, be gentle to; be
in company, help, be com-
passionate. Rafiq J~ij: Com-
panion; Friend; Comrade; Col-
league; Gentle. Mirfaq jiyi :
Elbow; Pillow; Easy arrange-
ment; Thing by which one gains
benefit. Its plu. is Mardfiq.
Murtafaq ij&jA : Pillow; Rest-
ing place.
Rafiq j*jj (act. 2nd pic. m. sing,
ace): Companion (4:69). Mirfaq
\j&jA (n. ints. ace): Ease (18:16).
Murtafiqa \Huy> (n. of Place and
time. VIII. ace): Resting place
(18:29,31) Mardfiq &\y>(n. inst.
plu): Elbows. (5:6). Its sing, is
Mirfaq &y>. (L; T; R; LL)
Raqaba CJj
To guard, observe, watch, re-
spect, regard, wait for, tie by
the neck, warn, fear, control.
Rdqib^\j. Guard; Observer;
Watcher. Yataraqqab^jL>:
Observing; Awaiting; Looking
about; Watching. Riqdb^j\jy.
Neck; Slave; Captive of war;
Captive who has contracted
with his master or custodian
for his freedom thus the ex-
pression firriqdb olij jj
would mean in the ransoming
of slaves or captives. Its sing,
is Raqabah. Murtaqib ^Juyi:
One who guards etc.
Yarqubuna jj+Sji (imp. 3rd m.
plu): They guard, respect, ob-
serve, watch. La Yarqubu
\j^ijii (ace. n.d): They respect
not. Lam Tarqub yiy J (imp.
218
Raqada jJT
Raqiya^sj
neg. 2nd p.m. sing.): Thou has
not respected. Yatarqqabu
\j*$j2j {imp. 3rd p.m. sing. V.):
Looks about; Observes (the situ-
ation). Irtaqib yJiJjl (prt. m.
sing. VIII.): Wait thou. Watch
thou. Irtaqibu \j+£j\ {prt. m.
plu. ): You wait, be on watch.
Murtaqibuna jj-^y (ap-der.
m.plu. VIII.): They are awaiting.
Raqibun ywJj {act. pic. m.
sing.): Watcher. Raqabatun
iJ j (n.): Neck; Bound person;
Captive of war. Riqab olij {n.
plu.): Necks; Captives of war.
(L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 24 times.
Raqada jJj
To sleep, lull, be dull, ragged,
overlook. Ruqud ijiy. Sleep-
ing, etc. Marqad J3y>: Bed;
Sleeping place; Grave.
Ruqud SjSj (v. n.): Asleep;
Dormant (18: 18). Marqad Jii^o
{n of Place): Sleeping place,
Grave. (36:52). (L; T; R; LL)
Raqqa Jjj
3s~ ■ ~^j
To be thin and soft.
Raqqun *Jj («.): Parchment; Sheet
of paper; Broad and soft fine
thing; Volume or scroll (52:3).
(L; T; R; LL)
Raqama llj
To write, stripe, brand.
Yarqumufil mdi * LJI j ^^j :
A proverb to mean a remark-
able skill. Raqim «_Jj: In-
scription; Writing. Marqum
*j$y>: Written one.
Raqim -*3j (ac?. 2nd pic. m.
sing.): Inscription (18:9).
Marqum *j$y> {act. pic. m. plu.
): Written one. (83:9,20). (L;T;
R;LL)
Raqiya Jij
To ascend, rise gradually,
mount a ladder. Mirqdt
oliyi: Stair; Ladder; Step-
ping-stone;Ascent. Ruqiyyun
"^jsy. Mounting; Ascending.
Raqin g\y. Physician;
Charmer; (If the verbal noun
is Ruqyatun (Ibn Kathir).
Ascender (If Ruqiyun is ver-
bal noun) (R). Taraqiya \j>\j
n. plu. of Tarqmvutun "ijiy
Collarbones; Throat; Collar-
bone; Clavicle. According
to some its root is Raqawa jlj
or Tarqawa j^JJ.
Tarqa ^y {imp. 2nd p.m.
sing.): Thou ascend (17:93).
Li Yartaqu Ijib^J {imp. 3rd
p.m. plu. el. VIII.): Let them
219
Rakiba LS>
Rakaza jT,
ascend (38:10). Ruqiyyun ^Sj
(v. n.) Ascending (17:93). Rdqin
Jjlj (n.): Ascender; Physician
(75:27). Tardqt ^\jj (n. plu.):
Collar-bone; Throat. (L; T; R; Ibn
KatMr;LL)
Rakiba CJ^
To ride, embark, mount; be
carried, go on board of a ship,
voyage on (the sea), walk on
(a road); embark in (danger),
commit (a fault). Rakbun^Jfj.
Caravan. Rukban jL£j plu.
of Rdkibun *-£\j. One who
rides, mounted. Rikdb oli'j
collective noun: Camels.
Rakub <->J>j. Use of a beast
for riding. Mutardkibun
^S\jZ» : Laying in heaps;
Riding on one another; Close
growing; Clustered over clus-
tered; Layer upon layer.
Tarkabunna ^y. To pass on,
rise, ascend.
Rakiba \Sj (prf. 3rd p.m. dual.):
They twain embarked, boarded.
Rakibu \yfj (prf. 3rd p.m. plu.):
They embarked; boarded.
Yarkabuna jj-^y (imp- 3rd
p.m. plu.): They will board.
Tarkabuna jj^J* (imp- 2nd
p.m. plu.): You board, ride. Li
Tarkabu \y£y} (imp. 2nd p.m.
plu. el. n.d.): You may ride.
Tarkabunna "{y£y (imp. 2ndp.m.
plu. emp.): Surely you ride, you
shall invariably pass on. Irkab
*-*Sjl (prt. m. sing.): Thou em-
bark. Irkabu \jSj\(prt.m.plu.)
You embark. Rakkaba LSj (prf.
3rd p.m. sing. II.): Constructed;
Fashioned. Rakbun <^Sj (n.):
Caravan. Rukban jLSj (n.plu.):
Riders. Its sing, is Rdkibun <~£\j.
Rikdb ol£j (n.plu.): Camelry.
Rakub ^j£j(n.)-. Ridden; Riding
(beasts). Mutardkibun <^\j^>
(ap-der. m. sing. IV.): Clustered;
Ridden one on another. (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 15 times.
Rakada oT,
To stop, be calm; remain stable,
be still, be at rest.
Rawakida J^ljj ( n. plu. its sing.
is Rdkidatun I JtSlj): Still; Quiet;
Motionless (42:33). (L;T;R;LL)
Rakaza jT,
To whisper, bury. Rikza j>y.
Whisper; Faint noise, Low
sound.
Rikzan TjS\ (ace. n.): Whisper
(19:98). (L;T;R;LL)
220
Rakasa \jSj
Rakama Sj
Rakasa ( _ r T,
To invert, revert. Arkasa ^*£j\
IV: To overturn, upset, over-
throw, return, revert, throw
back into a former state.
Arkasa [y£j\ (prf. 3rd p.m. sing.
IV.): Overthrown (them) (4:88).
Urkisu \j~£j (pp. 3rd p.m. plu.
TV.): They were reverted, fall
headlong (as if under compulsion)
(4:91). (L;T;R;LL)
Rakadza JaZ'j
To move the feet, urge, strike
heavily (with foot), fly, run.
Yarkudmna jj^jj (imp. 3rd
p.m. plu.): They flee, are fleeing
(21:12). Urkudz JaZJ (prt. m.
sing.): Urge; Strike (38:42).
LaTarkudzA Ij^aSj V (prt. neg.
m.plu.): Flee not (21: 13). (L;T;
R;LL)
Raka'a *T>
To bow down, bend to the
ground, have one's back bent,
bow down in prayer, stoop the
head to kneel; pray; have a
posture of Prayer in which the
worshiper while standing bows
forward and places both his
hands on the knees without
bending his legs and arms.
Reiki 'un «Slj plu. Raki'un
jjjtSlj andRukka 'un rSj. One
who bows down, who pray, who
makes a raku ', One who wor-
ships God alone to the exclu-
sion of all sorts of idols and
images. The famous pre-Islamic
poetNab igh ah says:
jfb kj\ Vj ^j J\
He who turns to God alone the
Creator of the world, will have
a sound argument in his favour
and will obtain salvation.
Yarka'ilna jjJ&J. (imp. 3rd
p.m. plu.): They bow down.
Irka'u \j*5j\ (prt. m. plu.): You
bow down. Irki'i LS *£ J \ (prt. f.
sing.): Thou /. bow down.
Raki'an Lolj (act. pic. m. sing,
ace): One who bows down,
bowing in worship. Rukka'an
\j£j (ace. act. pic. m. plu.):
Those who bow down. Its sing.
isRdki'un*f\j. Rdki'una jyt^lj
(nom.) Raki'ina tA*^lj (gen.
act. pic. m. plu.): Those who
bow down. (L; T; R; LL; Asas)
The root with its above forms has
been used in the Holy Qur'an
aboutl3times.
Rakama Sj
To gather, gether in a heap,
heap up, accumulate. Rukdm
,\£j. Heap; Piled up; Heaped
221
Rakana ^T,
Ramidza
u^j
clouds.
Yarkumu Sji (imp. 3rd p.m.
sing, ace): He will huddle (them),
will consign (8:37). Rukdman
LlS'j (n.acc): Piled up (24:43).
Markum *J>j>(pct.pic. m. sing.):
Piled up (52:44). (L; T; R; LL)
Rakina -jfj I Rakana 'J*j
LIT,
To lean on, rely upon, trust.
Ruknun J*j. Support; Stay;
Firm part of a thing on which
it rests; Pillar; Cornerstone;
Court; Pride of power and
might; Resistance; Kinsfolk or
clan; Party; Person by whom
one is aided and strengthened;
Noble or high person. Thing
whereby one is strengthened.
Tarkanu ^J(imp. VII): Thou
leaned (17:74). LdTarkanu
\j£y V (prt. neg. m. plu.): You
lean not (11:113). Ruknun J?j
(n.):Support(ll:80;51:39).(L;T:
R:LL)
Ramaha
£Aj
To pierce with a lance, spear.
Rumhun
£?J
plu. Rimdhun
r[*j : Lance; Spear.
Rimah r Loj (n.plu.of Rumhun
tCaj): Lancer; Spears (5:94). (L;
T; R; LL)
Ramada jloj
To starve from cold, destroy,
put in ashes, become dirty.
Ramad iloj plu. Armidatun
I Ju»jl: Ashes; Fine and copious
ashes. Yanfukhufil al-Ramadi
i \*J I ^ lj»iiu : He exerts him-
self uselessly; He blows upon
the ashes.
Ramad jLoj (n. plu.): Ashes
(14:18). (L;T:R:LL)
Ramaza
>°j
. ' A."
To make a sign, indicate by a
sign, nod.
Ramzan \y»j (v.n. ace): Gesture
(3:41). (L;T;R;LL)
Ramidza 'jo*j
To be burning, heat, be blasted
by the sun. Ramadza Jojsj. To
sharpen (a spear) between
stones, roast, pasture on a
burning ground, burn.
Ramdzd ' Uaij: Scorching
heat; Burning hot (ground)
Ramadzdn jL^oj: The ninth
month of Islamic calendar, the
month of Fast.
Ramadzdn jLki/, («.): The
222
Ramma
V
Rahata Ja*>
month of Fasting. (2:185). (L; T;
R;LL)
Ramma
V
To be decayed, become rotten
and worn out (bone). Ma /aM
hammun wa la rummun aJU
lj"ifj 1> : He possesses noth-
ing. Ramim «_»oj Decayed;
Rotten; Like ashes.
Ramim ^j {adj. of common
gender art. 2nd. p. pic. m. sing.):
Decayed (36:78; 5 1:42). (L;T;R;
LL)
Rumman jUj
Pomegranates.
Rumman jdj (generic n.):
(6:99,141; 55:68). (L; T; R;
LL)
Rama
To throw, cast, hit by throw-
ing, blame, cast on, charge.
Rama bil Ghaib y~J«J L <_yj:
To speak conjecturally.
Rama ^j (prf. 3rd p.m. sing.):
He threw. Ramaita CwJ>j (prf.
2nd p. m. sing.): Thou threw.
Yarmi *j± (imp. 3rd p.m. sing.
final yd dropped): He throws,
casts. Tarmi ^Jj (imp. 3rd p.
f. sing.): She throws. Yarmuna
jjAjt (imp. 3rd p. m.plu.): They
cast, blame, calumniate. (L; T;
R;LL)
The root with its above five forms
has been used in the Holy Qur'an
about 9 times.
Rahiba LSj
To fear, dread, awe. Rahbatun
a*Aj Rahbun Lfcj Rahaban
Lij: Awe; Fear. Rdhibun yJ>!j:
Monk. Its plu. is RuhbdnjL* j.
Rahbaniyyatun ILjLfc;: Mo-
nasticism; Monkery. Arhaba
*_-ijl: To frighten, cause ter-
ror. Istarhaba \ r *b J ^\: To
terrify.
Yarhabuna oy^ji (imp. 3rd p.
m.plu.): They dread, held in awe.
Irhabuni j_^*jl (prt. m. plu.):
You should hold me in awe.
Turhibuna jj^Ji (imp. 2nd.
p.m. plu. IV): You frighten, strike
terror. Istarhabu \yj>jL^\ (prf.
3rd p. m.plu. X.): They sought to
strike awe. Rahb /Rahban Lay
v_*Aj , Rahbatan iL*j ( v.n. ace):
Encountering fear. RuhbdnjLbj
(n. plu.): Monks. Its sing, is
Rdhib. Rahbaniyyatun ^jL*j
(relative adj. Ruhbdn): Monasti-
cism. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 12 times.
223
Rahiqa ,j*j
Raha l*".
Rahata Jafcj
To take large mouthfuls, glut,
remain indoors, assemble.
Rahtun lai>j: Family; Sons of
oneman;Kindred;One'speople;
Party; Gang. Nahnu dhawu
rahtin wa irtihdtin i$J»jlj
-k*j'jji Cr^' We are all col-
lected.
Raht Ja*j (n.): Gang; Group;
Tribe(27:48; 11:91; 11:92). (L;T;
R;LL)
Rahiqa ,Ja>j
To follow closely, cover, be
foolish, lie, be mischievous,
be ungodly, hasten, overtake,
reach, draw near, overspread.
Rahaqa jij: To oppress,
cause to suffer, be given to evil
practices. Rahqun^j. Folly;
Oppression; Evil disposition.
Arhaqa jpj: To impose a
difficult task, afflict with
troubles and difficulties.
Yarhaqu ja^j (imp. 3rd p.m.
sing.): He shall overspread, cov-
ers. Tarhaqu jiy (imp. 3rd
p. f. sing.): She covers, will
cover. Yurhiqu j^a^j (imp. 3rd
p.m. sing. IV): He will involve,
impose, causes burden. Urhiqu
J^jl (imp. 1st p. sing. IV.): I
will inflict, will impose upon. La
Turhiq JAyV (prt. neg. m.
sing.): Do not impose, not be
hard. Rahqun J*j (v. n.):
Arrogance; Conceit, Injustice,
Evil disposition. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 10 times.
Rahana '^j
To give in pledge, last, con-
tinue, be settled in a place,
mortgage property, pay in ad-
vance, give as hostage.
Rahinun i>J>j: Pledged; En-
gaged; Given in pledge.
Rihanun jl*j: Taking a
pledge; Pledged; Respon-
sible; Given in pledge.
Rahinun i>> j (act. 2nd pic. m.
sing.): Pledged (52:21). Rahi-
natun l±&j (act. 2nd. pic. f.
sing.): Pledged; Bound to pay
(74:38). Rihan jl*, (v. n. ):
Pledge (2:283). (L; T; R; LL)
Raha U>j
To walk gently, fall calmly
(sea), act gently, be de-
pressed, motionless, go
slowly, be clam and quite and
motionless, part (the legs and
make an opening between
them). Rahw jkj. Calm;
Quiet; Motionless; Depressed
place; Broad place; Elevated
ground; Dry tract of land.
224
Raha
na rU
Rada al'
Rahwan IjAj (v. rc.): Be de-
pressed; Calm and motionless; Not
in tide (44:26). (L; T; R;
Zamakhshari. LL)
Raha r \j
To go or do a thing at evening .
Rihun
ey
: Wind; Power,
Dominance; Conquest; Pre-
dominance; Strength; Vic-
tory; Good and pure thing;
Mercy; Aid against enemy.
When it is used in the singu-
lar number it generally sig-
nifies Divine punishment as
in 17:69; 54:19; 69:6; but
when it is used in the plural
number it generally signifies
Divine blessing, as in 27:63.
Rouh rjj. Mercy. Linguisti-
cally it is related to the noun
Ruh rjj breath of life, and
has also the significance of
Rdhat Co-lj i.e., rest from
grief and sadness. Thus the
most appropriate translation
of the world Rouh rjj would
be life giving and soothing
mercy. The word Ruh r-jj is
often used in the Holy Qur' an
in the sense of Divine inspira-
tion, revelation and wahi ^j
and IlhamX£\. Since it gives
life to hearts that were dead
in their ignorance and has in
the spiritual world the same
function as a soul has in the
physical world. Ruh rjj.
Breath of life; Soul; Spirit;
Inspiration; Revelation; Es-
sence; The Qur'an; Joy and
happiness; Mercy; Life-giv-
ing words of Allah; Prophet's
divine message (because of its
life-giving qualities); Angels;
Arch-angel Gabriel.
Turihuna jj*->.Ji (imp. 2nd p.
m. plu. IV.): You bring home in
the evening. Rawahun r\jj
(v.n.): Blowing in the after-
noon; Evening journey. Rauhun
rjj {n.)\ Soothing mercy; Hap-
piness; Comport; Bounty; Gift.
Ruhun rjj {n.)\ Revelation;
Spirit; Soul; Human soul; Gabriel;
Angel of revelation. Raihan
jL*/> (n.plu): Fragrant flowery
plants. Rihun ru< («.): Punish-
ment. Riyah rLj (n.plu.):
Divine blessings. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 26 times.
Rada alj
To seek, ask a thing gently,
search (for food, fodder), go
to and fro in a pasture, go
round about. Ruwaidan (Jjjj
To go gently. Iradatun~t$\j\
Will; Free will. Mirwad ij^
225
Rada a I'
Radza^l
Axleofapully.7?awfl£/fl ijlj:
To long after, desire, seduce,
ask one to do, seduce, entice,
seduce against the will (with
'an j..c) as in 12:126.
Yuridu Jj^j :He wishes, intends.
It is used also as an auxiliary
verb as in 18:77. The word
Irddah oljl is used for power
and capacity with reference to
subjugation as well as to op-
tion and choice. Ruwaidan
Ijujj For a little while; Go
gently. According some the
grammarians the word is a di-
minutive form of which verbal
noun is not in use. Itisusedas
sing. plu. f. m. Sometimes,
according to Ibn Sidah, it is
used for threat.
Rdwadu Ijijlj (prf. 3rd p.m.
plu. III. ):They solicited, sought
to take him away . Rdwadato sj \j
(prf. 3rd p. f. sing. III.): She
solicited, sought. Rdwadtunna
^Jijlj (prf. 2nd p. f plu. Ill):
You/! sought. Turdwidu ij\jj
(imp. 3rd. p. f sing. Ill): She
seeks to seduce. Nurdwidu $j \j>
(imp. 1st p. plu. III.): We will
persuade. Rawdtucssjj (prf. 1st.
p. sing.) I sought. Ardda alj
(prf. 3rd p.m. sing. IV.): He
meant, desired, intended, wished.
Arddd bljl (prf. 3rd p.m. dual
IV.): They twain wished, de-
sired. Arddu \ji\j\(prf 3rd p.
m. plu. IV.): They wished, in-
tended. Aradna 5°jj I (prf 3rd p.
f plu. IV.): They / wished,
intended. Aradtum +j'$j\ (prf.
2ndp.m. plu. IV.): You wished,
intended. Aradna \j\j\(prf. 1st
p. plu. IV.): We wished, intended.
Yuridu Jjj^(imp. 3rdp.m. sing.
TV): He wishes, intends. Yurid^
(imp. 3rd p. m. sing, juss.): He
wishes, intends. Yuridni jj^j
(comb, of Yurid+ ni. ), Yuriddni
jlju^j /Yuridd Iju^j (n.d.l imp.
3rd. p.m. dual.) They twain
intend, wish. Uridu JUjI (imp.
1st p. sing.): I wish, intend.
Yuridu/Yurtduna lj-^jd/Oj-V.ji
(n.d. juss/ imp. 3rd p.m. plu.):
They wish, intend. Yuridna "j'i .j
(imp. 3rd p. f plu. IV.): They/,
wish, intend. Nuridu Ju-j(jmp.
1st p. plu. V.): We wish, intend.
Yurddu j \jj (pp. 3rd p. m. sing.
IV.): He is wished, intended.
Ruwaydan iJjjj : For a little
while; Go gently. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 148 times.
Radza
C^'J
To exercise, break (in a colt),
train, bore. Aradza Ja\J\ : To
quench one's thirst.
Raudzatun i~^>^: Watery
meadow; Luxuriant garden.
Rawdzatun ^~^>jj (n.): Luxuri-
226
Ra'a
£b_
Raba
V'j
ant garden (30: 15). Rawdzdtun
»U?jj (n. plu.): Luxuriant gar-
dens (42:22). (L; T; R; LL)
Ra'a £Jj
To respect combined with fear
and reverence, frighten. 7?a« '
pjj: Awe; Fear; Alarm.
Row'un tjj (n.): (11:74). Awe.
(L; T; R; LL)
Ra gh a V Q
To turn (attention), come,
slant, incline.
Ragha t\j (prf. 3rd p.m. sing.):
Turned (his attention) (37:91,
93; 51:26). (L; T; R; LL)
Rum
f Jj
Byzantines; Romans. The
events mentioned at the be-
ginning of the 30th chapter
of the Qur'an relates to the
wars between the Byzantines
and Persians about seventh
year before the Hijrah or 6 1 5-
616A.D.
Rum »jj(«.):Byzantines(30:l 1).
To make uncertain, cast one
into doubt, calamity, suspi-
cion, disturb, cause doubt,
cause uneasiness of mind,
cause affliction, create evil
opinion, make false charge.
Raib
<i.J
: Doubt; Affliction
or calamity; False charge;
Disquititude or uneasiness of
mind; Such doubt as is based
prejudice or suspicions and
not the doubt which helps in
research and promotion of
knowledge; Want; Harm; de-
struction. Ribatun oLj:
Doubt etc; Murib «~u *•:
Arouserof doubtetc. Murtdb
wjL;^: Who is in doubt etc.
Irtaba Lj\jj\(prf. 3rd p.m. sing.
VIII.): Entertained doubt. Irtdbat
CuL'jl (prf. 3rdp.f. sing. VIII.):
She doubted. Irtabu \^j\jj\(prf
3rd p. f. plu.. VIII.): They /.
doubted, suffered from doubt.
Irtabtun *^uj I (prf. 2nd p. m.
plu. VIII.): You doubted.
Yartdbu ^->Ij^ (imp. 3rd p.m.
sing. VIII.): He doubts. Yartdbu
l^b^j (imp. 3rd p.m. plu. ace.
VIII.): They doubt. Tartdbu
ljj by (imp. 2nd p. m. plu. ace.
VIII.): You doubt. Rayb yuj
(n.): Wanting; Doubtful; Harm-
ful; Destructive; False charge,
Trouble; Weariness. Murib yjy
(ap-der. m. sing. IV.): Disquiet-
ing. Murtdb ^\Jy> (ap-der. m.
sing. VIII.): Doubter.
The root with its above forms has
been used in the Holy Qur'an
227
Rasha
U">J
Zabara^Jj
t>
about 36 times. (L; T; Tahdhib;
R;LL)
Rasha
a- 'j
^j
To fit feathers (to an arrow), do
good. Rtshun'jLij Adornment;
Feather; Fine clothing; Source
of elegance and protection;
Plumage; Ornament; Beauty.
Rish Jijj (gen. n.)\ Source of
eleganceandprotection(7:26). (L;
T; R; LL)
Ra'a Jtj
To grow, increase, thrive, move
about (looming), assemble, be
plentiful, multiply, bestow
abundantly. Ri'un *jj: El-
evated hill; High place;
Height.
Ri'in %jj (n.)\ Prominent place.
(26:128). (L;T;R;LL)
Rana "j\j
To be rusty, be dirty, feel
qualmish, blind anyone (pas-
sion), be involved in a scrape,
commit vice. Rayn ^j : Rust;
Dirt; Qualm; Misgiving.
Rana jlj (prf. 3rd p.m. sing.):
(83:14). Rusted. (L; T; R; LL)
ZA
jZ
J
It is the eleventh letter of ara-
ble alphabet. Its equivalent in
English is z. According to
Hisab al-Jummal (mode of
reckoning numbers by the
letters of the alphabet) the
value of za is 7. It has no real
equivalent in English. It is of
the category of Majhurah
Zabada Juj
To churn (milk), feed with but-
ter, foam. Zubadun JuJ:Foam;
Froth; Scum (of water); Dross
(of metals).
Zabad X> j (n.): Foam; Scum
(13:17). (L;T;R;LL)
Zabara^
4k <j>.ji -U;
To copy, transcribe (a book),
throw stones, pelt with stones.
Zibr yj phi.Zuburjjjj: Book;
Book full of wisdom; Divine
book; Book which is hard in
writing; Psalms; Scriptures.
Zabrah ~iyj plu. Zubar yj and
228
Zabana
oU
Za J a crTJ
Zubrah'byj: Fragment of Iron;
Lump; Mane of iron; Big piece
of metal.
Zubur jyj (n. sing.): Divine writ
revealed to the Prophet David.
Zubur yj (plu.)\ Books full of
wisdom; Ingots; Lumps.
The root with its above two forms
has been used in the Holy Qur'an
about 21 times. (L; T; R; LL)
Zabana ^Jj
&?. ■ ^ J
To prevent her young from
sucking, knock, push. Zabun
jjjj: Wont to kick; Desperate.
Zabunatun ijjjj: Haughtiness.
Zabaniyatun 4_jLjJ: Brave de-
fending guards; Braves of an
army. Armed attendants of the
perfect of police; People who
push and knock; Police guards
(Qatadah). Those who can
use their hands and feet for
defence; According to Zajjaj
they are rough in complaint,
difficult, hard, harsh, severe,
courageous, violent, strong,
vehement, steady, firm. Kisai
says its sing, is Zibniyyun but
according to Akhfash it is
Zabaniyyun ^J Lj and to some
others it is Zabimm ^Jj .
Zabdniyah X-uLj (n.plu.): Brave
defending guards (96:18). (L;T;
R; LL; Razi)
Zujajatun 5>L>J
Piece of glass; Crystal globe,
Glass vessel; Thing made of
glass.
Zujajatun *>L>j (n. of. unity):
Crystal globe (26:35). (L; T; R;
LL)
Zajara j>j
A*' 1*3
To prohibit, drive away, inter-
dict, chide away, cry out, scare
away, rebuke, deter, discour-
age, repel, restrain. Zajrun
J>j: Act of driving or prohib-
iting etc. Zajirat ol^s-lj: Those
who drive, Those who keep
human being from sin.
Zajratun >j>j: Single cry.
Izdajara j>sj\ for Indajara
J;X>\: To drive away with
cries, reject. Muzdajar j>sj°'-
Forbidden.
Izdujira j>$j\ (pp. 3rd p.m.
sing. VIII.): He was spurned and
chided (54:9). Muzda-jarun
j>sy>(v.n. VIII): In which there
is provision of abstaining (from
following the wrong course).
Deterrent (54:4). Zajran \J>}
(v.n.): Driving away vigorously
(37:2). Zajratun "t>J>j (n. f.):
Singledrivingshout(37:19;79:13).
Zajirat o I j> I j (act. pic. f.plu.):
Those who drive away. (37:2).
(L; T; R; LL)
229
Zahha
Hilar J
Zara'a
lA
Zaja ^j
To be easy, stop, propel, drive,
urge gently , ease to laugh, speed
up,push. Muzj&tuncj\>y. Few;
Small; Scanty gain; Slow; Weak;
Feeble; Of no value or of very
little purchasing value.
Yuzji <_j>Jj (imp. 3rd p.m. sing.
IV.): He drives, pushes, speeds up
(17:66; 24:43). Muzjat^y, (pis.
pic. f. sing. IV.): Scanty; That
which is pushed out and disposed
of as of no value or of very little
purchasing value (12:88). (L; T;
R;LL)
Zahha r j
To snatch, draw back
quickly, push, be removed,
saved from. Zahzaha rj>j-
To be removed far etc.
Zuhziha r>j (pp. 3rd p.m.
sing, qurt.): Removed away
(3:185). Muzahzihunr^-y> (act.
pic. m. sing?): Remover, keeping
away (2:96). (L; T; R; LL)
Zahafa u>> ]
iii>j
To proceed towards, drag
himself, creep, march, to-
gether in a body (army), come
up. Zahfun t_i>j: Army
moving on slowly or little by
little.
Zahfan U>j(v.n. ace): March-
ing for war, war, army. (8:15).
(L; T; R; LL)
ZakhrafaCi JA
To embellish (speech) with
lies. Zukhruf <JsJ>-\: Gold;
Bombast; Allurement; Orna-
ment; Gilded speech; Fair-
seeming untruth and false-
hood; Embellishment; Plau-
sible lies.
Zukhruf^Sj>\ («.): Gold; gilded
speech; Adornment (6:112;
17:93; 43:35;10:24).. (L; T; R;
LL)
Zarabiyya ^Ijj
Rich and velvety caipets.
Zarabiyya ^Ijj (n. plu. f. of
Zirbiyyatun): (88:16). Rich; vel-
vety carpets. (L; T; R; LL)
Zara'at-jj
To sow seed, cast seeds, till
the ground, cause (the plants,
children) to grow, give increase
to (as in 56:64). Zar'un lijj:
Seed; Corn; Land sown with
corn; Cultable land; Plant.
Zurra 'un t> \jj plu. of Zari'un:
Sower; Causer of the growth.
Tazra'iina jj^jj^ (imp. 2nd
p.m. plu.): You shall sow, cul-
tivate. Zar'un f'jj (n.): Corn-
field. Zurii 'un Txjjj (n. plu.):
230
Zariqa
<Jjj
Zafara J>j
Cornfields. Zurra'un c-ljj («.
/?/w.): Sowers. Zdri'una jj-c^lj
(art. p/c. m. plu.): Growers;
Causers of the growth.
The root with its above five forms
are used in the Holy Qur ' an about
14 times. (L; T; R; LL)
Zariqa 'jj}
To be blue, gray; become blind,
recoil. 'Aduwwun azraqun
JjjjfjjLt: Desperate foe (lit
blue-eyed enemy). Zurqan tijj:
Blear-eyed; Blue-eyed; Blind
(spiritually or physically
(cf.5:71); Gray-eyed; Desper-
ate foe; Of worst colour of the
eyes ; One with eyes fading with
terror.
Zurqan tSjj in. adj.): Blue-eyed;
Spiritually blind (20: 102). (L; T; R;
Ibn Kathrr; LL)
Zara ^jj
To abuse, reprove, reproach,
upbraid, blame, fall short, ne-
glect, condemn, disparage, un-
dervalue, scorn, ridicule, j&e-
spise. hdara jijldjjijj'ljijl
VIII) for Iztratci of the stem
VIII. is replaced with Dal: To
condemn, despise, redicule
Tazdari ^oJj {imp. 3rd p. f.
sing. VIII.): He condemns, de-
spises (11:31). (L;T;R;LL)
Za'ama lc)
To speak, assert, suppose, think,
imagine, fancy, be of opinion,
relate. Zaim^tj: Surety; One
who vouches for or guarantor.
Za'ama^j (prf. 3rd p.m. sing.):
He claimed, asserted. Za 'amta
^**£j {prf- 1st p. sing.): You
claimed, asserted. Za'amtum
.JiaS.j {prf. 2nd p.m. plu.): You
claimed, asserted. Taz'umuna
jjaCJj (imp. 2ndp.rn.plu.): You
asserted. Yaz 'umuna jjLc}j
(imp. 3rd p. m. plu.): They
asserted. Za'mun Jtj (n.)\
Assertion. Za'imun *^j (act.
2. pic. m. sing.): Responsible;
Surety; Guarantee. (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur' an
about 17 times.
Zafara ^lj
To send forth a deep sigh,
begin to bray, crackle (fire).
Zafir jJ>y. Deep sigh; First
part of the braying of an ass,
as Shahiq is the second part;
Roaring of flames; Panting.
Zafir j+ij (act. 2. pic. m.
sing.): Moan; Deep sigh (11: 106;
21:100; 25:12). (L; T; R; LL)
231
Zaffa o'j
Zakariyya L^Sj
j
Zaffa IS}
To hasten, go with hurried
steps, walk quickly, flap (the
wing), run. Yaziffuna jy y_ :
Running; Hastening.
Yaziffuna jjiy (imp. 3rd p.m.
plu. assim.): They hasten, are
running (37:96). (L; T; R; LL)
Zaqama *sj /Zaqqama Jfj
To gobble, drink to excess,
take any deadly food, swal-
low. Zaqqum fjij: Food
which kills; Deadly food;
Dust-coloured tree having
small round leaves without
thorns. It has a pungent odor,
has knots in its stems and is
bitter in taste. The heads of
its leaves are very foul. It
bears a kind of intensely bit-
ter and stinking fruit found
in Tihamah province of
Arabia. When eaten it gives
the feeling of intense burn-
ing in the belly and one needs
water to quench the thirst and
like a sick thirsty camel the
intense thirst remain unsat-
isfied. It is also called the tree
of curse (Bukhari). Itdescribes
the punishment that will be
meted out to the guilty in the
Hereafter in a language which
suits the enormity of their sins
and evil deeds in this world.
They devoured what other
people had earned with the
sweat of their brows and suf-
fered from an unstable lust for
wealth and criminal assaults.
As a punishment they will be
given the Zaqqum to eat which
will burn their inside and they
will have scolding water to
quench their thirst but their
thirst will remain unsatisfied.
According to the Holy Qur'an
every good action is a good
tree and every evil action is an
evil tree (14:26). SoZaqqum
is evil tree and the symbolic
of the condition in the hell.
The punishments of the hell
are in reality a treatment, so
this bitter fruit is the bitter
medicine to treat their spiri-
tual diseases caused by the
evils they committed in their
life.
Zaqqum .jSj (n. ): Food for the
people of hell (37:62; 44:43;
56:52). (L;T;R;LL)
Zakariyya L^Tj
Zacharias; Who is always pa-
tient and persevering; Who
keeps on steadily; Who is in
constant effort to achieve (the
pleasure of God). The proper
name Zacharias. In the Holy
Qur'an he was the Father of
Yahya (John the Baptist).
Guardianship of Mary was
entrusted to him. He was a
232
Zaka^/j
Zalzala JjJj
Prophet and a relative of Mary .
Zakariyyd L^j(7i.):Zacharias.
(3:37-38;6:85;19:2,7;21;89;).(L;
T; R; LL)
Zaka^/j
To grow, be pure and clean, pu-
rify, be righteous, thrive, pros-
per, succeed, grow strong, im-
prove. ZakdtijZj : Purity ; Alms;
Legal alms; Excellence; Por-
tion of one's wealth given in
orderto purify one's self; Piety.
It is also a technical term of the
Islamic law that means certain
portion or amount of property
that is given thereof as the due
of Allah by its possession to the
poor in order that giver may
purify himself. The payment
of this religious due is obliga-
tory provided that the prop-
erty is of a certain amount and
has been in his possession for
one lunar year. The portion to
be given varies according to
the nature and amount or the
property. In coin it is one-
fortieth thereof, i.e. two and a
half percent. The word Zakdt
~tj£j is generally translated as
an Islamic tax, purifying dues,
poor due, poor-rate or charity
or alms, but in reality none of
them renders the full meaning
of the term. Thus it is reason-
able to use the term as such.
Zakd ^jSj (prf. 3rd p.m. sing.):
He was clean, pure. Zakkd JZj
{prf. 3rd p.m. sing. II): He puri-
fied. Ywzjakki J£ j> (imp. 3rd p.m.
sing. II.): He purifies. Tuzakki
JZ'j {imp. 2nd p.m. sing. II.):
Thoupurifieth. Yuzakkuna jjTjj
(imp. 3rd p. m. plu. II): They
purify. La Tuzakku IjfTp'*^ (prt.
neg. n.plu.): Make no pretensions
to the purity (of your souls) ; Justify
not; Do not praise (your self to be
pure and pious). Tazakkd ^Jf^i
(prf. 3rdp.m. sing. V.): He purified
himself. Yatazakkd JI>s->. (imp.
3rd p.m. sing. V.): He purifies
himself. Yazzakka J!>}j (imp.
3rd p.m. sing.): Purify himself.
Zakdt 'ijSj (n.): Purification; Pu-
rity; Poor tax; Purifying alms.
Zakiyyan LSj (act. pic. m. sing,
ace): Most pure. Zakiyyatan
5*£j (act. pic. f. sing.): Pure;
Innocent. Azkd ^j\ (elative):
The purest.
The root with its above forms has
been used in the Holy Qur'an
about 59 times. (L; T; R; LL)
Zalzala JjJj
To shake, shake to and fro,
quake, frighten, urge, put in
calamities.
Zulzilat cJjJj (/?/?. 3rdp.f. sing.):
It is shaken (99:1). Zulzilu Ijjjjj
(pp. 3rd p.m. plu.): They were
233
Zalafa Cif;
Zalama lj3
shaken (2:24; 33: 11). Zilzdl JljJj
(v. n.): Violent shake (99:1).
Zalzala-tun JjJj («.): Quake;
Shock. (22:1). (L; T; R; LL)
Zalafa Cilj
«— iJjj iUJj ',jiJj 'l^Jj
To draw near, advance. Zulfd
UJj : Nearness, Proximity;
Near approach. Zulfatun <u)j
plu. Zuldf iJ^j: Dignity;
Nearness; Some early hours;
First part of the night; Those
hours of the night which com-
mence at the close of day;
Wear at hand. Azlafa Liljl
IV. To bring near; Cause to
approach.
Azlafna LiJjl (prf. 3rd p. f. plu.
TV.): We brought near, caused to
draw near. Vzlifat cJtJjl (pp.
3rd p.f. sing. IV.): It is brought
near. Zulafan UJj (n. ace):
Early hours. Zulfatan Xs}} (n.
ace): Night. Zulfd ^ij (v. n.):
Approach; Near.(L; T; R; LL)
The root with it above five forms
has been used in the Holy Qur'an
about 10 times.
Zalaqa jjJ)
To cause to stumble, slip.
Zalaqun jjj: Place in which
the feet are liable to slip. Azlaqa
Jjjjl IV.: Tocausetosliporfall.
Yuzliquna oj^y„ (imp. 3rd p.m.
plu. IV.): They caused to stumbje,
dislodge (68:51). Zalaqan LaJj
(v.n.acc): Barren; Waste(l 8:40).
(L; T; R; LL)
Zalla 3)
Zy_ s ^ <% <%
To slip unintentionally, pass
away (life). Azalla Jjl and
Istazalla Jj^~» I IV.: To cause
to slip or fall, err. Slipping and
lapsing denotes the idea that
evil which gradually tempts
from a higher to a lower state
(95:5).
Zalaltum JjJj (prf. 2nd p.m.
plu.): You slipped off, made a
mistake, stumbled(2:209). Tazillu
Jjj (ace. imp. 2nd. p. f. sing.):
Slip (16:94). Azalla "$ (prf. 3rd
p.m. sing. IV.): Caused to slip
(2:36). Istazalla 33^' (prf- 3rd
p.m. sing. X.): Caused to slip,
seduce (3:155). (L; T; R; LL)
Zalama "J"j
To wander about, make a mis-
take, fill (a vessel), make a
scanty gift, cut off, protrude a
part of a thing, cut or pare an
arrow to make it proportion-
ate and good looking.
Zalamun Ajplu.Azlam^ijY.
Divining arrow; Arrow with-
out a head and without a feather
of the game of hazard. The
234
Zalama *f}
Zamala J*}
Arabs in the time of ignorance
(before Islam) played with
such arrows for division of the
flesh of a slaughtered animal
bought on credit and for divid-
ing flesh of slaughtered ani-
mal, probably animals devoted
to idols were also divided by
such arrows when slain. They
also sought to know what was
allotted to them by mean of
the Azlam *ij\. They used to
put them in a receptacle, and
when one of them desired to
make a journey or accom-
plish a want or when desired
to perform some affairs, he
put his hand into that recep-
tacle and took forth an ar-
row. Now if the arrow with
'Command' came forth he
went ahead to accomplish his
purpose, but if that with 'Pro-
hibition' came forth he re-
frained and if the blank one
came forth he shuffled them
a second time repeating the
operation. Its sing, is Zalam.
For a curious illustration of
this custom see Ezekiel 2 1:21.
Azlam »Vjl (n. plu.) : Divining
arrows (5:3, 90). (L; T; R; Razi;
Ibn Kathir; LL)
Zumara
J*J.
To be in troops , in multitudes , in
companies, in small and scat-
tered parties.
Zumaran \y>j (n. plu of Zumratun
ace): In troops; In multitudes
(39:71,73). (L; T; R; LL)
Zamala J-oj
To carry or bare a heavy load,
mount behind, counterbalance,
run while leaning forward,
wrap, run and go quickly.
Muzzammil Jjsj-o: One bear-
ing aheavy responsibility; One
who unites; Wrapped.
Muzzammil J-o>o (ap-der. m.
sing. VIII.): Who have wrapped
himself up in robes (of
prophethood); One who has pre-
pared himself for prayer; One
who has to unite the nation under
one banner (so the Holy
Prophet (PEU,,) is also al-Hdshir: the
joiner and uniter of the nations
Bukhari): One who has to go a
long distance on the road to
awaken the people to realize
their high destiny and therefore
he has to run fast and work hard
and incessantly; One who is re-
minded of his enormous task of
preparing a community of wor-
shippers; Who imbued with the
same noble ideals and fired with
the same unflagging zeal as him-
self to help him to convey to the
world the message of the Qur'an;
One who is to carry a heavy load
235
Zamhara J$aj
Zahada jla ';
of preaching Islam (73:1). (L;T;
R; LL; Ma'ani; Qadrr)
Zamhara J$*j/j4*j I
To be intensely cold, become
red by reason of anger.
Zamharirjjrptj: Intense; Ve-
hement; Bitter cold; Moon.
Zamharir y^aj { n.): (76:13).
(L; T; LL)
Zanjabil J~^j
It is a compound word oiZana
^jandJabalJ^. Zana means
ascending and /a^a/ means a
mountain, thus Zanjabilmeans
he ascends the mountain. One
of the qualities of ginger is
that it strengthens the system
and relieves dysentery and
warms it up so that a person
becomes capable, as it were,
of climbing a mountain. It
also have a property of heal-
ing, warming and strengthen-
ing to the venereal faculty,
clearing to the phlegon, sharp-
ening the intellect and exhila-
rating.
Zanjabil J--^j («•): Ginger
(76:17). (L;T;LL)
Zanim *Sj
Utterly useless; Knownformis-
chief making ; Notoriously mis-
chievous ; Low-bom; Of doubt-
ful birth; Ignoble; Adopted; Out-
sider; Claiming someone else
as his father; Illegitimate; Base;
Mean.
Zanim +*jj(act. 2nd pic. m. sing.):
(68:13). "(L;T;LL)
Zana
csO
To climb, commit adultery or
fornication. Zina bj: Adultery
orfomication. Zarii^J>\j: Adul-
terer or fornicator.
Yaznuna j_pji (i' n P- 3rd p.m.
plu.y. They commit adultery or
fornication. Yaznina oyjJ (imp.
3rd p. f. plu.): They commit
adultery or fornication. Zani ^jlj
(act. pic. m. sing, it is Zanin ay lj
where final Nun is dropped) : One
who commits adultery or fornica-
tion; Adulterer or fornicator.
Zaniyatun i-Jlj (act. pic. f. sing.):
Adulteress or fornicatoress. (L; T;
R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 9 times.
Zahada ji>3/ Zahada J&j
To abstain, have in low estima-
tion, not to be desirous, not to
be interested, not to be keen.
Zahidin jjJ^Ij (act. pic. m.
236
Zahara J>j
Zada i
'j
plu.): Desirous (12:20). (L; T;
R;LL)
Zahara y>j
3 J> J" * f f s f --
To be resplendent, shine, glow,
be glossy, have bright com-
plexion, blossom. Zahratun
~ijt>'j : A flower; Glamour;
Splendour; Beauty ; Brightness.
Zahratun ljt>'j (n.): Glamour;
Splendour; Flower (20: 13 1).(L;
T; R; LL)
Zahaqa [$ij
To vanish, disappear, perish.
Zdhiqun Jfclj: That which
vanishes away etc. Zahuqun
3j&j: Vanishable; Vain; Un-
steady etc.
Zahaqa 'jfijiprf. 3rd p.m. sing.):
Vanishedaway(17:81). Tazhaqa
(J*Jj (ace. imp. 3rd p. f. sing.):
Depart (9:55,85). Zdhiqun J* Ij
(act. pic. m. sing.): Vanished
one. (21:18). Zahuqun lSy*j
(ace. ints.):Ever bound to vanish
away (17:81). (L; T; R; LL)
Zaja £lj
£jji ■ k 1 J j
To marry anyone to, couple
any thing with, pair, mingle
with. Zaujrjjplvi.Azwajr\jj\:
Companion; Mate; Spouse;
Husband or Wife; Individual
when consorting with another;
That in which individuals are
united; kind; Species; Class or
sex; Pair; Couple; Each of a
pair. Zaujain C^>jj'. Two in-
dividuals paired together; each
pair. Zawaj a rjj: To join to-
gether, give in marriage,
couple, unite as afellow, pair.
Zawwajna L>j'}(prf. Istp.plu.
II.): We wedded, gave in mar-
riage or pair them. Yuzawwiju
rjjj (imp. Srdp.m. sing. II): He
conjoins, mixes. Zuwwijat c^j}
(pp. 3rdp.f. sing. II.): Is paired,
united. Zaujun rjj (n.): Wife;
Husband; Pair; Kind. Zaujdn
j L>jj nom. Zaujain ay>j j (ace.
n. dual): Husband and wife;
Two kinds ; Pairs ; Comrade ; One
of the pair, male or female. Azwdj
rljjl (n. plu.): Wives, Hus-
bands, Pairs; Kinds. (L; T; R;
LL)
The root with its above forms
has been used in the Holy Qur ' an
about 81 times.
Zada a Ij
To take provision.
Tazawwadu Ijijjj (f rf - m - P^ u -
V.): They take provision (2:197).
Zdd ilj(n.): Provision (2:197).
(L; T; R; LL)
237
Zara
yj
Zada il
Zara 'Jj
To visit. Tazawara jjljj
Yatazdwaru jj\y->_: VI. To
deviate. Zawira jjj, Yazwaru
jjJj: To falsify. Zurtum *jjJ
You visited. Tazdwaru jjl^j
Deviates; Turns aside. Zurjjj
Falsehood.
Zurtum jwjj (prf. 2nd m. plu.y.
You visited (102:2). Tazdwaru
jjljj' (imp. ire? p. / V7.): She
deviates. Z«ra jjj (ace. n.):Zuru
jjj (nom. ft.): Falsehood; False
speech; False. (L; T; R; LL)
The root with its above four forms
has been used in the Holy Qur'an
about 6 times.
Zala 3 b
To cease ; cease to be in a place,
fall, perish, pass, decline, re-
move, retire, decline, go.
Zawdl Jljj: Decline. 'An
Tazuld Vjjj ^&: Lest they
should swerve away; Lest they
fall.
Zdlatd LJIj (pr£ 3rdp.f. dual.):
They twain swerve away, come to
naught (35:41). Tazula Jj^iprf-
3rdp.f. sing.): She swerves away,
comes to naught (14:46). Tazuld
VjJj : Swerve away; Come to
naught. (35:41). ZawaZ Jljj (v.n.):
Fall; Passing away (14:44). (L;T;
R;LL)
Zata
-#
To dress food with oil, anoint
with oil, give oil. Zait Cyj:
Olive oil; Any oil. Zaitun jj^jj.
Olive; Olive tree. Zaitun cJ}:
Symbolic of the era of Noah.
About Noah we read, 'And the
dove came unto him in the
evening, and lo! in her mouth
was an olive leaf plucked off.
So Noah knew that the waters
were abated from the earth.'
(Gen, 8:11).
Zait c«jj («.): Oil. Zaitun o_f-LJ
(n.): Olive. Zaitunatun ZjjZjj (n.
adj.): Olive. (L; T; R; LL)
The root with its above three forms
has been used in the Holy Qur'an
about 7 times.
Zada ilj
To increase, add, give in sur-
prise, cause to increase, ex-
ceed in number, make an addi-
tion. Ziyddatum iLj: Increase;
Addition. Mazid Jb>:
Excession; Increase; Addition.
Izdda iljl for Istazada 'i\jL*\
VIII. : To increase, suffer an in-
crease, increase by, augment.
Zaid Jjj: Increase; Addition;
238
Zada
"j
Zada
Excess; More; Name of a com-
panion of the Holy Prophet Ibn
Harithah whose wife Zainab he
married after her divorce from
Zaid. Zaid become one of the
earliest believers in Islam. He
belonged to the tribe of Kalb
and was taken prisoner in child-
hood and sold as a slave. He was
bought by Khadijah' s brother,
who gave him over to his sister
and she in her turn presented
him to the Holy Prophet &,
who, as was his want, liberated
him. Zaid was so much at-
tached to the Holy Prophet^
that when the Holy Prophet ^
gave him the option of accom-
panying his father to his home
or remaining with him Zaid
chose the company of the Holy
Prophet^. The Holy
Prophet^ did not adopt him
as his son, but on account of
his great attachment and love
for the Holy Prophet gj he
was called by the son of
Muhammed. Zainab was the
daughter of the Holy Prophet' s
aunt Umaimah, who was the
daughter of 'Abdul Muttalib.
She too was one of the early
Muslims. The Holy Prophet^
proposed to her brother that
she should be given in mar-
riage to Zaid. Her parents were
averse to this match, and only
yielded under pressure from
the Holy Prophet^. They
both desired that the Holy
Prophet ^j himself should
marry Zainab. The marriage was,
however, not ahappy one. Zaid
expressed a desire to the Holy
Propriety to divorce Zainab.
The idea was grieving for the
Holy Prophet gj for it was he
who had insisted upon this mar-
riage. Zaid divorced Zainab. He
concealed the cause of the fail-
ure of the marriage in his mind
but according to the Holy Qur'an
the responsibility of the failure
of marriage rested upon Zaid
and not upon Zainab . The Holy
Prophet 4fj knew well that the
marriage arranged by him
proved unsuccessful, was mor-
ally bound to accept her as his
wife and respect the wish of
her family.
Zada ilj (prf. 3rd p.m. sing.): He
added, increased. Zddat
Oi
I;
(prf. 3rdp.f. sing.): She increased.
Zddu Ijjlj (prf. 3rd. p.m. plu.):
They increased. Yazidu ju v (imp.
3rd p. m. sing. ) : He increases. Lam
Yazid $\± J (imp. 3rd p.m. sing,
juss. The second radical yd is
dropped from yazidu JuJj due to
the juss. case.): He did not in-
crease. Taziduna jj-VJJ (imp. 2
p.m. plu.): Youincrease. Azidanna
jlbjl (imp. 1st p. sing, ent.): I
will surely increase, will bestow
more (favours). Nazidu Jjp
(imp. 1st p. plu.): We will in-
crease, multiply (the reward).
Zid ij (prt. m. sing.): In-
crease ; Prolong . Izdddu Ij i I ij I
239
Za gh a V \j
Zala 31;
(pr/! 3rd p.m. plu. VIII.): They
got increased gradually; go on
increasing, extended. Yazdadu
il ijj (jm/j. 3rdp.m. sing. VIII):
Gets increased, will get increase.
Tazdadu alajj (imp. 3rd p. f.,
sing. VIII.): Get increase.
Yazdadu I j a I ajj ( jm/J. 3rd p.m.
plu. VIII.): They get increase,
they add. Nazdadu a lap (imp.
7rfp. p/w. V7/7.): We shall add.
Ziyadatun SaLj (vm.): Excess.
Mazidun Ju_po (v. «.): Incre-
ment; More. Zidnd L a j (prr. 7 s?.
p. m.plu.) Increase for us. Azm/m
Juj1 (jwp. 7s? p. sing.): I shall
add. Tazid ijj (imp. 2nd. p.
sing. ) Thou add. Nazid a^p ( imp.
7s?. p. plu.): We increase
Yazidanna jJbjj (imp. 3rd. p.
m. sing): You (m.) add, increase.
Yazidu jujj (imp. 3rd. p. m. sing.).
You add, increase. Yazjtduna jj-bjj
(i«ip. 3rd. p. m. piw.): You add,
increas. Zaid juj (Proper name).
(L;T; R; Razi: LL)
The root with its above four
forms has been used in the Holy
Qur'an about 62 times.
Zagha 1 1 j
To be inclined downwards, turn
aside, deviate, decline (sun),
be troubled or dim (sight).
Zaighi/j: Perversity; Devia-
tion; Redress; Declination;
Doubt; Injustice. Az agha t Ijl:
To cause to deviate, render per-
verse.
Zagha c-lj (pr/ 3rd p.m. sing.):
He turned aside, deviated. Zaghat
tJXclj (pr/ 3rd p. f. sing.): She
turned aside, deviated. Azdgha
Lcljl (pr/ 3rd p.m. sing. VI.): He
caused to turn aside, let (their
heart) deviate. Zaghu Iji I j (pr/
3rdp.m.plu.): They turned aside,
deviated. Yazighu &ju (imp.
3rdp.m.sing. VI): He causes to
turn aside, to swerve. Man
Yazigh p jj j-o, the yd is dropped
due to the conditional sentence.) :
Whosoever turns aside, deviate.
Zaigh pjj ( v. «.): Deviation;
Perversity. La Tuzigh bp V
(prt. 2ndp.m.): Let not perverse.
(L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 9 times.
Zala 3lj
To cease, discontinue. Ma
ZiltucJ} L: I have not ceased.
Alladhi lam yazal wa la
yazalu J Ijj "ij Jjj J j jjl :The
always existing. When verb
Za/a perf., Yazalu imp. and
Yazalu imp. juss. is used it is
preceded by the negative
particles ma, la or lam and
means that the action is still
continuing.
Ma Zalat cJlj L* (prf. 3rd p. f.
sing.): She continued, remained.
240
Zana
O'J
Sin
L^
Ma Ziltum *Jj Lo (prf. 2nd m.
plu.): You continued, remained.
La Yazdlu Jljj V (imp. 3rdp.m
sing.): He remains continually. La
Tazalu JljjV(jmp. 3rdp.f. sing.):
She will remain continually. La
Yazaluna jj\}j*i(imp.3rdp.m.
plu.): They will remain continu-
ally. Zayyalnd LJuj, (prf. 1st. p.
plu. II) : We shall separate. Tazallu
IjJp' (prf. 3rd. p. plu. V): They
have left from there and had been
separated. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 10 times.
Zana 'j\'j
To adorn, deck. Zinatun <UjJ:
Ornament (as apparel orjewel);
Pomp. Zayyana ^j: II. To
adorn, prepare, deck, make a
thing appearpleasing. Izzayyan
^jl for Tazayyan: To be
adorned.
Zayyana jjJ (prf. 3rd p.m. sing.
II.): He made to seem fair.
Zayyannd UjJ (prf. 1st p. plu.
II.): We made someone seem
fair, adorned. Uzayyinanna "tfjj\
(imp. 1st p. sing.): I will surely
make fair-seeming. Zuyyina jjj
(pp. 3rd p. m. sing. II. ) : He is made
to seem fair. Izzayyanat cSj\
(prf. 3r dp. f. sing. V.): She became
adorned, received excellent adorn-
ment, ornature. It is from
TazayyanatV. Zinat c^j] (n.):
Illumination; Adornment. (L; T;
R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 46 times.
Sin
It is the twelfth letter of the
Arabic alphabet. Itsequivalentin
Englishiss. According to Hisdb
al-Jummal (mode of reckoning
numbers by the letters of the
alphabet) the value oLv?wis60.
It is of the category of Harufal-
Mahmusa ^— j^f* ^ij>-
Sin j-: An adverb prefixed to
imperfect of the verbs to de-
note the meaning of future,
as the imp. consists both of
the present and future tense.
It is considered as an abbre-
viation of Saufa LijL. It is
likewise used in conjunction
with other prefixes as Fa, as
in 2:137. (L; T; LL)
241
Sa'ala JL
Sa'ala JL
Sa'ala JL
To ask, inteiTogate, ask for,
demand, pray, beg, question,
enquire. Sal J^and/s'a/ JID
are imperative verbs whose
second radical is hamzated and
frequently declined after the
manner of concave. Su'lun
Jj—: Request; Petition. Su 'alun
Jlj~u: The act of asking etc.
Sa'ilun JjL: One who asks
etc.; Begger. Mas 'Alun 3j.'->^ :
That which is demanded or
inquired into; Asked; Ques-
tioned; Responsible. Tasd'ala
J.L.J VI.: To ask or make
inquiries of one another. (L;T;
R;LL)
Sa'ala JL* (prf. 3rdp.m. sing.):
He asked, solicited, enquired, de-
manded. Sa'alta clL (prf. 2nd
p.m. sing.): Thou asked. Sa'alu
\jXL* (prf. 3rd p.m plu.): They
asked. Sa'altu cJL< (prf. 1st p.
sing.): I asked. Sa'altum *JiL
(/)r£ 2nd p.m. plu.): You asked.
Yas'alu JJL» j (/mp. 3rd p.m.
sing.): He asks, demands.
Tas'alu JJLj'(/mp. 2ndm. sing.):
Thou demand, ask, begets. As 'a/a
JJLul (imp. is? p. sing.): I ask,
demand. Yas'alu /Yas'aluna
^jIlL/ljIlL, (ace. n./ nom.
/mp. 3rcf p.m. plu.): They
demandXi Fas 'a/a IjJlL,.*.J: That
they ask, claim. Tas'alu/
Tas'alilna jjLlJj/ IjLLJ (nom./
ace imp. 2nd p.m. plu.): You
demand, ask. Nas'alu JJ— J
(/mp. 7sf p. pm.): We demand,
ask. Nas'alanna ^llmi (imp.
1st p. plu. emp.): We surely shall
question. Sa/ JIu (per ate. m.
sing.): Ask. /s'a/ Jill (prt. 2nd
p.m. sing.): Thou ask./s'a/a IjJLJ
(pr/. 2m/ p.m. p/w.): You ask.
Su'ila JJL« (pp. 3rd p.m. sing.):
He is asked. Sm 'i/a/ clL* (pp.
3rdp.f. sing.): She is questioned
about. Sa 'i/a \jL^(pp. 3rd p.m.
plu.): They are asked. Yus'alu
JJL»j (pp. 3rd p.m. sing.): He
is/will be questioned.
Yus'alunna jil— j (pp. ir^
p.m. plu.): Verily they shall be
asked, questioned. Tus'alu
JJL-J (pp. 2«<i p.m. sing.):
Thou will be asked. Jas 'alunna
jll— j (pp. 3rd p.m. plu.): You
certainly shall be asked, ques-
tioned. Yus'alilna jjil^u (pp.
3rd p.m. plu.): They will be
asked. Nus'alu JJ-L (pp. 7sr
p. p/w.): We are/will be asked.
Sa'ilun JJL (ac?. p/c. m.
sing.): Questioner; Solicitor;
Begger; Who ask (for help).
Sdilina odJL (ac?. pic. m.
plu.): Questioners; Solicitor.
Mas'ulun Jj^— ° (pac?. /;>/c. m.
p/«.): One who is questioned.
Mus'uluna jj$jL~j> (pact. pic.
m. plu.): Those who are asked,
questioned. Tasa'aluna
j^JJL j' (It is tatasd'luna
jjJuL-Jj imp. 2nd p.m. plu. ):
You appeal to one another.
242
Sa'ima
Sabba
Yatasd'luna jjL'L-jj (imp. 3rd
p.m. plu. IV.): They are asking
one another. Li Yatasa'alu
jjJuL.^T-J (3rd p.m. plu.): They
might question one another.
Suw'al Jlj~* («.): Questioning;
Demanding. Saulun Jj~> (n.
plu.): Requests. What one prayed
for.
The root with its above forms has
been used in the Holy Qur'an
about 129 times. (L; T; R; LL)
Sa'ima l!L*
, * ■» , c s c ^
at\ ■ -ill \ A*A LmU t Lfl LmU
To feel aversion, disclaim,
dislike, scorn, weary, tire.
Yas'amu JLJ (imp. 3rd p.m.
sing.): Grow weary (41:69).
Yas'amuna jj-JL-j (/mp. 3rd
p.m. p/«.): They grow weary
(41:38). LaTas'amu l/,t,„-^
(prf. rceg. m. p/w.): Be not weary
(2:282). (L;T;R;LL)
Saba' L—
Name of a city in Yaman
(Arybiya) which is also
known under the name of
Ma'arib. The bursting of the
dyke of Ma'arib and the de-
struction of the city by a
flood are historical facts
which happened in about the
first century of the Christian
era. This city finds mention
in the Old Testament and in
Greek, Roman and Arabic lit-
erature, especially in the South
Arabian inscriptions. The
Sabaeans were a highly pros-
perous and cultured people
blessed with great abundance
with all the comforts and
amenities of life available at
that time. They made their
lands fertile with dams and
other irrigation systems. Saba'
was also the name of the great
grandson of Qahtan (Joctan).
The culture of the Sabaens
was mostly sematic. At that
time several waves of sematic
emigrants entered into this
land from the northern parts of
the Arabian peninsula. They
used to worship sun and other
heavenly bodies. They should
not be confounded with
Sabians who have been men-
tioned in verses 2:62; 5:69;
22:17. The power and glory of
Saba' was at its height in about
1 100 B.C. during the period of
the Queen' s Sheba's rule which
ended about 950 B.C. when
she submitted to Solomon.
(L; T; R; Enc. Brit. LL)
Sabba
To revile, defame, cut, wound,
insult, slander, abuse, curse,
hamstring, pierce.
Yasubbu l_^— j (imp. 3rd p.m.
243
Sabbaba
Sabaha
na rww^
plu. assim.): They revile (6:108).
La Tasubbii \j~~j V {prt. neg. m.
plu.): Donotrevile(6:108). (L;T;
R;LL)
Sabbaba
;LLJ
To find the means of, occasion
a thing, seek a living, be the
cause of, use a thing as means
for. Sabab *_*»- > plu. Asbdb
oLJ: Rope; Cause; Occa-
sion; Way, Means; Road; Ac-
count; Love; Relationship.
Sababun v_~L (n.): Means; Way.
Asbdb oLJ (n. plu.): Means;
Ways; Causes; Reasons. (L; T;
R;LL)
The root with its above two forms
has been used in The Holy Qur' an
about 9 times.
Sabata c
To take rest, cease from work,
repose, keep the Sabbath, be
confused, cut, stop, sleep,
unfold, enter upon Saturday
(Sabbath-day). Sabtun c~— :
Sabbath-day; Saturday ; Week;
Addicted to sleep. Subat: Rest;
Lethargic slumber.
Yasbituna jj^— j {imp. 3rd p.m.
plu.): They observe the Sabbath.
Sabata cl* (v. n.): The day of
keeping Sabbath. Sabt c*~* (n.):
The Holy weekend of the Jews,
Saturday. Subdtun oL (ace.
n.): Repose; Short rest. (L; T; R;
LL)
The root with its above three forms
has been used in The Holy Qur' an
about 9 times.
Sabaha «IL
To swim, roll onwards, perform
a daily course^, float. Sabhun
k^jj, Sabhanl^M: The act of
swimming etc., Chain of busi-
ness. Sdbihdt oL*jLj: Those
who are floating etc. Sabbaha
?uL: To praise, glorify, hollow,
magnify, sing praise, celebrate
praise. SubhdnAlldh*i}\j\*^
: Holy is Allah; Glory be to
Allah; Hallowedbe Allah; Praise
to Allah. Tasbihn^j: The act
of praise. Musabbihun r^***:
One who celebrate praises.
Whereas Tasbth 7r-.. r .>J: is used
with regard to God' s attributes,
Taqdfc j-jJ^j (extorting His
holiness) is used concerning
His actions. The significance
of Tasbih is that God is free
from all imperfections. It con-
veys further the sense of as-
cribing the positive attributes
of Holiness.
Yasbahun jj^^j (imp. 3rd m.
plu.): They swim, are gliding
along smoothly, are floating,
going rapidly. SabhunlSabhan
*uLi /\*m (nom/acc v. n.):
Gliding; Change of business; En-
244
Sabita J»~// SabotaL*!
Saba'a
^w.'
gagements; Occupation. Sabbaha
n~M (prf. 3rd p.m. sing. II.): He
hallowed, declares the glory.
Sabbahu \^^» (prf. 3rd p. m. plu.
II.): They proclaim the glory.
Yusabihu tl~~j (imp. 3rd p.m.
sing.II): It glorifies. Tusabbihu
tu*. u (imp. 3rd. p.f. sing. II): She
glorifies. Yusabbihuna jj»uLj
(imp. 3rd p.m. plu. II.): They
glorify. Yusabbihna j*^— j (imp.
3rd p. f. plu.): They / glorify.
Tusabbihuna jj^Lj (imp. 2nd
p.m. plu. ): You glorify.
Tusabbihu \j»JLj (imp. 2nd.
p.m. plu. II. ace): You glorify.
Nusabbihu kJLj (imp. 1st p.
plu. II): We glorify. Sabbihn+L
(prt. m. sing. II): Thou glorify.
Sabbihu \j**L (prt. m. plu. II):
You glorify. Tasbih
7f-i.y».^>
j (v. n.
II.): Glorifying. Musabbihunal
Musabbihina u&JL* / jyn+L*j>
(nom./acc. ap-der. m.plu.): Those
who glorify. Subhdna jl#i**«(n.):
Glory be to. It always occurs in
The Holy Qur ' an, before Allah as
pronominal or relative pronoun
referring to Him. Sdbihdt c^*~*
(act. pic.f. plu.): Those who glide
swimmingly, who go forth in the
pursuit of their quest, who are
eloquent and powerful speaker,
who earn their own sustenance
and are not burden on others. (L;
T; R; LL)
The root with its above forms has
been used in The Holy Qur' an
about 92 times.
Sabita Ja^V Sabota-klu
To be lank (hair), loose, have
branches. Sibtun Ja^ plu.
As bat J?L*J: Tree having
many branches; Grandson;
Tribes; Jewish tribe or chil-
dren of Jacob or twelve tribes
of Jacob (Israel) named after
the twelve sons of Jacob-
Reuben, Simeon, Levi, Judah,
Issachar, Zebulun; Joseph,
Benjamin; Dan, Naphtali; Gad
and Asher (Gen. 35:23-26,
49:28). S&f ^'Signifies the
idea of length and extensive-
ness. A grandson is called Sibt
ia^ because his birth signifies
increase of progeny. In a still
wider sense the word signify
progeny generally.
Asbdtu J? Lull (gen.) Asbdtan
U»L*J (ace. n. plu.): Tribes;
Children of the Prophet Jacob.
(2:136,140; 3:84; 4:163; 7:160).
(L; T; R; LL)
Saba'a*~-
To make a number up to seven,
be the seventh of, devour, kill,
bite. Sab 'atun hu~* (f.) Sab 'un
iui (m.): Seven Sub' un *-~i
245
Saba gh a^l
Sabaqa
<JT*
plu. Sibd'un^L^: Beast; Bird
of prey. Sab'un **** nom.
Sab'ina oytwu ace: Seventy.
The words Sab 'a
fLuM
and
Sab 'in ***» which signify the
number seven and seventeen
are also used in a vague man-
ner, as meaning seven or more
and seventeen or more or sev-
eral or many. The Arabic
equivalents of the numbers
seven, seventy and seven hun-
dred are all used to indicate a
large number by the Arabs and
for multiplicity, not indicating
exactness in number.
Sab'un *Z* I Sab 'an l*~* (nom./
ace): Seventy. Sab'atun 2jl^:
Seven; Large number. Sabu'u
*+*»: Wild beast. Its pi. is
Sibd 'ptj**. and Sab'ina jyt^
.(L;T;R;LL)
The root with its above forms has
been used in The Holy Qur'an
about 28 times.
Sab agh a^L
• ' ' c I ' "
C* ■ ■ n i . 1£m*^
To be full, abundant, extend,
complete. Asba gh a &^J: To
complete, enlarge. Sdbi gh un
pj Lj plu. Sdbighdtun olJuLi:
Complete; Copious; Ample
(coat of mail); Full; Without
deficiency; Long.
Asbagha s^l (prf. 3rd p.m. sing.
IV.): He has lavished, completed.
(31:20). Sabighat oULL, (act.
pic.f.plu.): Complete; Full length
coats of mail (to cover the whole
body). This word applies to athing
of any kind complete, full, ample,
or without deficiency and long.
(34:11). (L;T;R;LL)
Sabaqa j2-
To be in advance, go before,
pass before, surpass, get the
better of, get in advance, pre-
cede, overtake, come first to
the goal, outstrip, overcome,
go forth previously, escape,
go speedily, go first, strive,
prevent. Sabqun^^: The act
of advancing, etc. Sabiqun
JjU: One who precedes or
outstrips in race; Foremost.
Its plu. is Sabiqun jjJLLu: In
56:10 we find the word
Sabiqun jjiL* repeated, this
is to give force and dignity and
to indicate that they are the
leaders on earth and in Heaven
and also to show that those
that are foremost in faith are by
all means the foremost in the
hereafter. No doubt those who
having been the first to em-
brace Islam had to make greater
sacrifices and were foremost
in doing good are foremost in
reaping their reward but as in
56: 14, there are others, though
a few, who will hail from the
246
Sabil J^-.-.
Sitta tunic:
later ones. Masbuqjj^^n: One
who is surpassed or beaten or is
out run in a race. Sabaqa JjLd
: To strive, excel or reach be-
fore another, try to precede,
outstrip, surpass, vie with one
another. Istabaqa j, r .>J I: To
strive one with another in a
race, strive to reach a goal.
Istabqu J......J I: To race, strive.
Sabaqa (yL» (prf. 3rd p.m. sing.):
He had gone before; had prior
decree, had already gone forth.
Sabaqat cJL^ (prf. 3rd p. f.
sing.): She preceded, had gone
before. Sabaqu IjJL^ (prf. 3rd
p.m.plu.): They had gone forth,
have escaped, have outstripped
(us). Tasbiqu J*— j (imp. 3rd
p.f sing.): She precedes, takes
precedence, outstrips. Subqan
lL— (v.n. ace): Going speed-
ily; Greatly excelling others.
Sabiqun JjI— (act. pic. m.
sing.): One who goes ahead,
who is foremost. Sabiquna/
Sabiqina ayLL-/ jjijL* (nom.
ace./ act. pic. m. plu.): Those
who go first; Foremost. Sabiqat
oLLLw (act. pic. f plu.): Those
/. who go first; Foremost.
Masbuqin cr£j~~j> (pet. pic. m.
plu. ace.) Those who are out-
run, sloped from. Sabiqu IjJLL*
(prt. m. plu. III.): Hasten; Ad-
vance quickly outstripping one
another; Vie with another.
Istabaqa\juJ^[ (prf. 3rd p.m.
dual. VIII.): The twain raced.
Istabaqu \jLs^[ (prf. 3rd p.m.
plu. VIII. ): They raced; strived.
Nastabiqu jIl-J (imp. 1st p.
plu. VIII.): We strive in race,
way forth racing one with an-
other. Istabiqu [yLLmJ (prt. m.
plu. VIII.): You strive, vie one
with another. (L; T; R: LL)
The root with its above forms has
been used in The Holy Qur'an
about 37 times.
Sabil J«-— <
Cause; Reason; Way; Path;
Road; Necessity; Means of
access; Responsibility;
Method; Manner; Plea to al-
lege. Ft Sabil Allah J-j^ <j
jJDI: In the way of Allah; In the
cause of Allah. To carry the
message of Allah at the point of
the sword is no more than a
myth. Ibn al-Sabil J~~JI £>jI:
Traveller; Way farer; Forlorn
traveller.
SabilunJ**^ /Sabilari^^ (n./
ace): Path; Way; Method; Di-
rection of the patrj,. Subulun/
Subulan "iL« /J-^ ( n - nom./
ace. plu.): Ways. Paths. (L; T; R:
LL)
The root with its above four forms
has been used in The Holy Qur' an
about 175 times.
Sittatun XL* / Sittun c
Six. Sittun jj^j /Sittin i>U~i :
Sixty.
247
Satara i
Sajada Jc*~-
Sittatun iz*u (f.): Six. Sittun c>
(m.): Six. SiMn au*- (nom/acc):
Sixty. (L;T;R;LL)'
The root with its above two forms
has been used in The Holy Qur' an
about 8 times.
Satara
To cover, veil, conceal. Sitrun
jZ*: Veil; Covering; Curtain;
Screen; Modesty. Mastur
jjL**: Covered one. Istatara
JLji\ : VIII. To hide one's self.
Tastatiruna jjy-r->J (imp. 2nd
p.m. plu. VIII.): You cover your
self, hide yourself (41:22).
Sitrun jl* («.): Cover; Veil; Shel-
ter (18:90). Masturun j^i—o
(pact. pic. m. sing.): Covered
one; Screen (17:45). (L; T; R;
LL)
Sajada Jc*~/
To bow down, be lowly, lower
the head, worship, prostrate,
adore, be humble, submitone's
self, bow down in adoration
with the forehead and nose
touching the ground, be sub-
missive, make obeisance.
Sajadatum I Joy*. >: Obeisance,
Prostration; etc. Sajidun -i>Li
: One who make obeisance,
etc. Masjidun -i*-~o Place of
worship; Mosque.
Sajada S*C* (prf. 3rdp.m. sing.):
He prostrates himself, submitted.
Sajadu IjJL^L (prf. 3rdp.m. plu.)
They submitted, prostrated.
Yasjuda jl*~. u (imp. 3rd. p.m.
sing.): He makes obeisance, sub-
mits. Tasjuda jl*— J (imp. 2nd.
p.m. sing, ace): (That) Thou sub-
mit. Asjuda -L*~J (imp. 1st. p.
sing.): I submit. Yasjudan
jljt*— , j (imp. 3rd. p.m. dual.):
The twain made obeisance, made
submission. Yasjuduna jj-^— 4
(imp. 3rd. m. p. plu.): They
submit, prostrate themselves,
adorn. Yasjudu IjJt?*— „ J (imp.
3rd. p.m. plu. ace): They adore,
worship. Nasjudu jl*~J (imp.
1st. p. plu.): We shall prostrate.
Usjud Jo-u^\ (prt. m. sing.): Thou
prostrate thyself. Usjudi ^ jl*~J
(prt. f. sing.): Thou/ prostrate
thyself. Usjudu IjJL^-I (prt. m.
plu.): You all prostrate your-
selves, make obeisance. Sujud
Sjsy (v. n. plu.): Prostrations,
Obeisances; Those who prostrate
themselves (when it is plu. of
Sajidun): Sajidun A>L* (act. pic.
m. sing.): One who prostrates
himself. Sajidun I Sajidin
jj.L>Lu/ jjjJi>Lu (nom./acc.
act. pic. m. plu.): Those who
prostrate themselves. Sujjadan
Ijt*— (act. pic. m. plu. ace):
Submissively. Masjidun isy^j>
(n. of place.): Mosque; Place of
prostrating; Place of worship.
Masajid Jl»L- o (n. plu.):
Mosques. Masjid al-Aqsa
248
Sajara J*!*
Sajana &L>
^^ai^ljt*— -o Distant Mosque;
Remote Mosque (Prophet
Solomon's Temple at Jerusalem
or The Holy Prophet's Mosque at
Medinah.) Masjid al-Haram
*\j£-\ a*!— o Inviolable House of
Worship;HolyMosqueatMakkah;
The House of Allah; Ka'baa. (L;
T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 92 times.
Sajara J*!*
» s s 9 f
To fill (oven) with fuel, heat,
burn, fill (with water), stock,
groan, pour forth, overflow;
drain away, swell, unite.
Masjurjy^jt: Dry; Empty;
Swollen etc. Sajjarajs^: To
become dry, empty etc.
Yusjaruna jjj>u~j (pip. 3rd.
p.m. plu.): They will be burnt
(40:72). Masjur jjsy~j>(pct.pic.
m. sing.) Overflowing; Dry;
Empty (52:6). Sujjirat CjjS^
(pp. 3rd. p. f. sing. II.): Is filled,
drained away (81:6). (L; T; R;
LL)
SajalaJ^
To pour out, spill (liquid), write
a paper or a scroll, decide
judicially. Sijil^>^: Written
scroll; Writing-roll; Deed; Writ;
Judicial record; Scribe.
Sijjil^L: Hardened and pet-
rified clay; Stones of clay
which had been written or
decreed for them that they
should be punished therewith,
Scroll of writing; Scribe.
Sijill ^ (n.): (21:104). Sijjil
J!*-, (n.): (11:82; 15:74; 105:4).
(L;T;R; LL)
Sajana ^Lj
To imprison, restrain, conceal,
register. Masjiin jj^*.—.o:
Imprisoned. Sijn j^*—* :
Prison; Written book; Regis-
ter; Record; Registerin which
the actions of the wicked are
recorded. It is wrongly con-
sidered by some writers that
the word Sijjin is a non- Ara-
bic word but in reality as is
mentioned by such eminent
authorities as Zajjaj, Farra',
Abu 'UbaidahandMubarrad,
it is an Arabic word derived
from Sijn ^r^- The word
also means, anything hard,
vehement, severe, continu-
ous.
Yusjana j-*— j (pip. 3rd. p.m.
sing, ace): He be imprisoned.
Yusjanana j-^*— ; (pip. 3rd.
p.m. sing, imp.): He shall cer-
tainly be imprisoned.
Yasjununna "^Is^jj (pip. 3rd.
p.m. sing, emp.): He surely be
imprisoned. Sijnun j-*— (n.):
249
Saja J>^
Sahara
Prison. Masjunin oyy?~+*
(pact. pic. m. plu.)\ Prisoners.
Its sing, is Masjun jj^*— ~ ••
Sijjin uy«— (n.)\ Register of
prison; Prison; Record which
preserves the deeds of the evil
doers; deeds which keep facul-
ties for the doing of good shut up
as if in a prison. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur' an
about 12 times.
Saja J>Cm
To be calm, quiet and still, be
covered or spread out with
darkness.
Saja ^j*** (prf. 3rd. p.m. sing.)
Darkness; Becomes still. (93:2)
(L; T; R; LL)
Sahaba
To drag, trail, drag along the
ground. Sahdb^j\^^: Cloud.
When used as a collective noun:
Clouds.
Yashabun jj+>l~j (pip. 3rd. p.m.
plu.Y Thou are dragged.
Sahdbun/Sahaban L l**- /^> L*^
(nom.l ace. n.)\ Cloud. (L; T; R;
LL)
The root with its above three forms
has been used in The Holy Qur' an
about 1 1 times.
Sahata
: L^-~ ■
To gain what is unlawful, de-
stroy utterly, eradicate, extir-
pate; make unlawful profit,
doing of anything that leads to
destruction, devour that is for-
bidden, gain anything that is
prohibited; take bribe. Suhtun
c~*~>: Thing forbidden; Un-
lawful trade; Bribe; That which
is foul and of bad repute; any-
thing paltry, mean and incon-
siderable.
Yushitu c«*5— . u (imp. 3rd. p.m.
sing. IV. ace): He shall destroy
utterly. Suht c**u* (n.): Thing
forbidden; Unlawful. (L; T; R;
LL)
The root with its above two forms
has been used in The Holy Qur' an
about 4 times.
Sahara j>Ll
Suhura^**- / Sahira^s^
To gild, fascinate, bewitch,
wheedle, turn anyone from
enchant, practice sorcery,
hoax, involve in trouble, de-
prive of understanding.
Sihrj*^: Witchcraft; Sorcery;
Eloquence; Seduction; False-
hood; Deception; Turning of a
thing from its proper manner
to another manner; Anything
the source of which is not
250
Sahara
nara j*^
Sahiqa J^-'
quite visible; Showing off false-
hood in the form of truth;
Crafty device; Mischief; Mes-
merism; Hypnotism.
Sdhirj>L*plu. Sdhirunjjj>L*
and Sdhard\j>LM; Wizards;
Fraud; Deluder; Man of vast
knowledge. Mashurjy*~»j>:
Bewitched; Feeded. Sihrdn:
Two magics, two magicians.
Mushharun sxl»ji: Bewitched.
Sahiraj*^: To rise or act at
day break. Sahar/Suhar 'j*~>
j*u*: plu. Ashdr jL*-J : Day
break; End; Edge. Later part
of the night; Core of the heart;
Inner part of the heart; Heart.
Saharu \^jx^ (prf. 3rd. p.m.
plu.): They enchanted, cast a
spell. Tashara j*~Jj (imp. 2nd.
p.m. sing, ace): Thou enchant,
cast a spell. Tusharuna jjj** «j
(pip. 2nd. p.m. sing.): Ye are
turned away, led away.
SihrurtjX^ (n.): Intrigue; Hoax;
Device; Spell; Enchantment;
Deception; Sorcery; Skillful elo-
quence; Witchcraft; Fraud; Illu-
sion; Magic; Trickstery. Sihrdn
j\j*~j (n. dual.): Two magi-
cians. Sdhirun j>L* (act. pic. n.
sing.): Magician; Thing of which
the origin is subtle; Corruption;
Falsehood. Sahiruna jj^>L-
(act. pic. m. plu): Magicians.
Sdhirdni jlj>Lu (act. pic. m.
dual.): Two magicians. Saha-
ratun "bj*~* (act. pic. m. plu.):
Magicians. Sahhdr j[»>L (ints.):
Big magician. Mashur jj*~jj>
(pet. pic. m. sing.): Enchanted;
Defrauded; Deprived of reason;
Under spell; Victim of deception;
Who is given food. Mashurunal
Mashurina ^jy****/ jjjj>^^>
(nom./acc. act. pic. m. plu. II.):
Enchanted ones. Musahharin
j>^ji (pis. pic. m. plu. II): Be-
witched one; Under Spell; Who
are dependent on being given food.
Saharun jx^(n): Early dawn; In
the last watch of the night. Ashdr
jUw I (n. plu. of Sahar): Early
dawn. (L; T; R; LL; Razi)
The root with its above forms has
been used in The Holy Qur'an
about 63 times.
Sahiqa (j*v-j
To be distant, far removed
(from good). &//h<7 1 J~*~><: Far
off place; Distant and remote
place; Deep place. Sahaqa
Jpt^: To pound, crush, sweep
(the earth), wind^ wear out,
destroy. Suhqan lt*~i : Be far
away; Far removed (from
God's mercy); Cursed be.
Ishdq J^-J : The second son
of Abraham by his wife Sarah.
He was the father of Jacob,
alias Isreal, the great progeni-
tor of the Isralites. He was a
Prophet. He is known in the
251
Sahala J*~-
Sakhkhara
circle of Jews and Christians
the second Patriarch. The root
of this word is not sahaq but
dzahaq.
Sahiqun Jj-*— (act. 2nd pic. m.
sing.): Deep place^ far away.
(22:31). Suhqan li»u« (v. n.)
(67:11) Deep very far off remote
place; Be far away far removed
(from God' s mercy). Ishdq J»^[
(proper name; see dhahaq):
Isaac. (L; T; R; LL)
The root with it above two forms
has been used in The Holy Qur' an
about 19 times.
Sahala J*~-
To come to the seashore.
Sdhilun^L*: Seashore; Sea-
coast; Bank of a river.
Sdhil J^>Lu (act. pic. m. sing.):
(20:39). (L; T; R; LL)
Sakhira Jk^
To mock, laugh at, make fun
of, scoff at, ridiculejook down,
deride, laugh scornfully or
rudely, taunt, pay back the
mockery or derision, jeer.
Sdkhirj>\~i: One who turns to
look down, etc. Sikhriyyun
IzJx**: Jeer, ridicule. Istaskh-
ara ^,,,7,.)!: (X). To turn
anything to ridicule, etc. plu.
Sdkhirin ^jji-L*. Sikhriyya
ijj***: Laughingstock, etc.
Sakhira ^u* (prf.3rd. p. m. sing. ) :
He looked down, scoffed at.
Sakhiru Ijj^m (prf. 3rd. p.m.
plu.): They looked down. La
YaskharjK^jj *i (imp. neg. 3rd.
p.m. sing.): He should not look
down. Yaskharuna jjj^i^j (imp.
3rd. p.m. plu.): They look down.
TaskharUj^J (imp. 2nd. p.m.
sing.): Thou look down.
Taskharilna jjj^J (imp. 2nd.
p.m. plu.): You look down.
Taskharu Ij^^-J' (imp. 2nd.
p.m. plu. ace): You look down.
Naskhar jx~~j (imp. 1st. p. plu.):
We look down. Sdkhirin ^jj> L*
(act. pic. m. plu. ace): Those
who look down. Yastaskhirun
jjJ»...uS...yj (imp. 3rd. p.m. plu.):
They seek to scoff, turn to look
down. Sikhriyyan L^- (v. n.
ace): Looking down. Mockery.
(L; T; R; LL)
The root with its above forms has
been used in The Holy Qur' an
about 1 1 times.
Sakhkhara i
j^^j
: L ju . L J>
To compel to work without
payment, make subservient,
press into service, harness,
bring under domination or con-
trol, subjugate, constrain any-
one to forced work.
SukhriyyanLj*^: To take in
service, make subservient.
252
Sakhita Ja*~i
Sadira
Sa khkh ara Jx^> : To work with-
out payment, serve. Musakh-
kharj**.^: Subservient; One
subjugated, etc.
Sa khkha ra )*** (prf. 3rd. p.m.
sing. II.): He made subservient.
Sa khkha rnd \jJk~* (prf. 1st. p.
plu.): We had subjected.
Musa khkha r Jk~*j> (pis. pic. m.
sing. II): One subjugated; Sub-
servient. Musa khkha rdt
Cj\j>i~jj> (pis. pic. m. plu. II.):
Those who are made subservient.
(L; T; R; LL)
The root with its above four forms
has been used in The Holy Qur' an
about 26 times.
Sakhita Jzk^
To be displeased. Sakhtun
Jaiis* : Displeasure. Askhata
Ja»uJ: IV. To displease.
Sakhita Ja*^ (prf. 3rd. p.m.
sing.): He became displeased
(5:80). Yaskhatuna jjk>,/<
(imp. 3rd. p.m. plu.): They are
enraged, feel offended (9:58).
Askhata -kk»J (prf. 3rd. m. sing.
IV.): He angered. He called forth
the displeasure (47:28). Sakhtun
Jak^'(v.n.): Displeasure (3: 162).
(L; T; R; LL)
Saddalu
To make barrier, rampart, ob-
stacle, bar, stop, close, ob-
struct, dam, shut.
Saddan IXu(«.acc.):Barrier(18:94,
36:9). Saddain ^JL- (n. dual,
gerc.):Twobarriers(18:93). (L;T;
R;LL)
Sadida $JL
To be straight to the point, hit
the right point, speak or act
rightly, be well directed. Sadid
Ju ju: Rightthing; True (word),
Just.
Sadidan IjyJu* (n. ace): Right
thing (4:9; 33:70). (L; T; R; LL)
Sadira j Juu
To rend (a garment), lose
(one's hair), be dazzled by the
heat, be dazzled by a thing at
which one looked. Sidratun
SjJu*: Lote-tree. When the
shade of lote-tree becomes
dense and crowded it is very
pleasant and in the hot and dry
climate of Arabia the tired and
fatigued travelers take shelter
and find rest under it and thus
it is made to serve as a parable
for the shade of paradise and
its blessings on account of the
ampleness of its shadow. The
qualification ofSidrahljX^by
the word al-Muntaha
(53:14,16) shows that it is a
place beyond which human
253
Sadasa
(j--
Sarija r^J
knowledge does not go. One
of the explanations given by
Kashshaf being 'The knowl-
edge of angles and others
ends there and no one knows
what is beyond it. Hence the
significance conveyed by the
words is that the Holy
Prophet's knowledge of Di-
vine things was the utmost
which could be vouchsafed
to a human being.
Sidrun jX^(n.plii.): Netfleshrubs;
Lottrees(34:16;56:28). Sidratun
->jj^(n.): Lotetree(53:14,16). (L;
T; R; LL)
Sadasa
V""
To take a sixth part, be the six,
make up the number six, take
a sixth part. Sudus^X*: One-
sixth; sixth part.
Sim/hs ^.l-: One sixth (4: 1 1 , 12).
Sadis j-jL: Sixth(18:22; 58:7).
(L; T; R; LL)
Sada^Ju-
To forsake, leave off, over-
look, neglect, pasture freely
day and night without hinder-
ance, waste, leave remainder
of fodder, make obsolete, be
disused, play (with children),
forsake, be aimless, wander
aimlessly. Sudan ^ Ju*: With-
out purpose; Aimless; Of no
avail; Forsaken; Useless; Ne-
glected; Waste; Play; Uncon-
trolled.
Sudan ^Ju* : (n. adj.): (75:36) (L;
T; R; LL)
Sarabao^L
' ' ' ,{' '
To go freely, flow, run, go
manifestly. Sdribun ^jl—:
One who goes about freely.
Sarah <->\j~> : Plain of sand;
Substance; Mound of loose
sand; Optical illusion; Mirage;
Nothing; La shai \j£ti.
Sdribun w->jL- {act. pic. m. sing.)
Qne who lurks. (13:10). Saraban
\jjj(acc. v.^.):Burrowing(18:61).
Saraban Ll^ {gen. n.): Plains of
sand. (78 : 20) . Sarabin o \jui {gen.
n.): Mirage (24:39). (L; T; Razi;
R;LL)
Sarbalajj^lu
To clothe, put on the garment,
be confused. Sirbil^j^:
Shirt; Clothing; Breast plate;
Garment; Coat of mail. Sardbil
J-J^plu.:
Sardbtl J^jIj*- {n.plu.): Coat of
mail. (16:81 ; 14:50). (L; T: LL)
Sarijarj-u
r-*j \ L> jut
To shine, be beautiful. Sirdj
r\j^ : Sun; Lamp.
254
Saraha
na Tjui
Sarra
jr>
Sirdjanl>\j^(acc.n.y. Sun. (25:61 ;
33:46;7l':16;78:13).(L;T;R;LL)
Saraha rjm
To send, release, set free, drive
to pasture (flock).
Tasrahuna jj>j^J (imp. 3rd.
p.m.plu.): You drive them out to
pasture (in the morning). (16:6).
Usarrih rJJ\ (imp. 1st. p. sing.
II.): I will allow to depart. Sarihu
\j>j^ (prt. m. plu. II.): Send
them away (freeing them).
Sardhan U-l^ (v.n. ace): Set-
ting free. Tasrihun pjj— J' (v. n.
II): Setting free. (L; T; R; LL)
The root with its above five forms
has been used in The Holy Qur' an
about 7 times.
Sarada s^
To link, stich, perforate, pierce,
coordinate the thread, con-
tinue, follow uninterruptedly,
get the best of. Sards^ Coats
of mail or their things.
Sard Sj^ (n. plu.): Coats of mail
(34:11). (L; T; R; Razt; LL)
Sardaqajjj^
To set a pavilion, cover with an
awning, set upper story pavil-
ion or housetop, shed or shed
on courtyard. Surddiq Jil^:
Enclosure; Courtyard; Pavilion;
Canopy; Fume, Cloud of dust;
Fog; Strong and firm enclosure.
Suradiqat olijl^ plu.
Surddiq JjIj*- («):. Enclosure.
(18:29). (L;T;R;LL)
Sarra JL
" ,\ ' A" '
■■■I.U . I J > *M»' i b -■■>htf
To make glad, rejoice, be glad.
Sarrara
JS*
To gladden.
Tasarra j^j: To make delight.
Sarrq ijJL>: Happiness.
Sururjjj^: Joy; Rejoice; Joy
which is felt in the breast; In-
ner joy; When it is manifest it
is called Hubitrjj**. Sariir^j^
is noun and Surrur ijm is in-
finitive. Masrurjjj^ut: Re-
joiced. Sarra jL*: To speak
secretly, divulge a secret, mani-
fest a secret. Sirr JL : Its plu.
isAsrdr
j's*
and Sarair J
ji\j*.
Secret; Heart; Conscience;
Marriage; Origin; Choice part;
Mystery. Sirran JL: Secretly;
In private. Asarra^J\: IV. To
conceal, reveal or manifest.
Sarir y^: Couch; Throne;
plu. Surur jj^j.
Tasurru j^j (imp. 3rd. p. f. sing,
assim.): She delights, pleases.
Masruran ^jjj~~» (P rt - P^ c - m -
sing, ace); Delighted; Joyfully.
Sururan \jjj^ (v.n.acc): Hap-
piness (of mind). Sarra' t-JL (n.):
Prosperity. Asarra JL I (prf. 3rd.
p.m. sing. IV.): He concealed, hid
255
Saru'a
%/*
Sarafa «j£l
(with lid), confided. Asrartu
Cjjj^I (prf. 1st. p. sing.): I spoke
in private. Asarru \jJL\ (prf.
3rd. p.m. plu.): They secretly
harboured, hid. Yusirruna ojj-^-i
(imp. 3rd. m. plu.): They con-
ceal. Tusirruna jjJL*J (imp. 2nd.
p.m. plu.): You conceal. Asirru
\jjL\ (prt. m.plu.): You conceal.
Israran J^J (v. n. ace): In
private. Sirran \'JL (n. ace): In
private. Sirru JL (n. nom.): Se-
cret. Sarairjt\j^ (n. plu.): Se-
crets. Sururutijj^ (n. plu.):
Couches. Its sing, is Sarirjjj^.
(L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 44 times.
& jtJ4 . \S- -^
Saru'a & -*'
To hasten, be quick. Sari'un
*jj~i plu. Sur'dun f^ f-
Sari'atunljuj^: Quick; Swift;
Pjompt; Hastening. Sird'an
\s.\j^: Suddenly; Hastily.
Asra'u fj*»\: Very Swift;
Swiftest. Sdra'a^jL*: III. To
hasten emulously or in com-
pany with others, be or get
before others, strive with one
another,
Yusdri'un jjXjL-j (imp. 3rd.
p.m. plu. III.): They vie one with
another, are hastening with one
another. Nusdri'u pjL-J (imp.
1st. p. plu. III.): We vie one with
another. Sdri'u IjXjL- (imp. 2nd.
p.m. plu. III.y.You vie one with
another. Sari'un xj^ (act. 2nd.
pic. m. sing.): Swift, Quick.
Sird'an Icl^ (v. n.III. ace):
Rushing forth. Asra'u s-^l
(elative): Swiftest. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 23 times.
Sarafa t^£l
To eat away, excess, suckle (a
child), be ignorant, be unmind-
ful, be heedless, exceed the
undue bounds or just limits,
commit many faults, offences
or crime and sins. Sarafa al-
ta'dma »IDI o^: The food
became cankered or eaten away
Asrafa t-i^J: To squander
one's wealth, act immoder-
ately, be prodigal, extravagant,
exceed bounds, transgress.
Musrif^ij^jn : Who is waste-
ful; Who waste his own self or
destroys his moral or spiritual
potentialities. The difference
between Ba dhdh ara j Ju and
Asrafa
'V'
is that
Ba dhdh ara Jl> does not relate
to the quantity for which the
Arabic word is Asrafa o^l
rather to the purpose of one's
spending. When a person
spends more in quantity than is
actually needed it is Israf^j 1^ I
256
Saraqa
iAr"
Sara gj*
Asrafa o^l (prf. 3rd. p.m.
sing. IV.): He trespassed (the
boundary of law). Asrafu Ijij-J
{prf. 3rd. p.m. plu. IV.): They
committed transgress, extrava-
gance. La Yusrif<3j~jSi (imp.
neg. 3rd. p.m. sing.): Notexceed
the (prescribed) limits. Lam
Yusrifu Ijij— . u *J (imp. 3rd. p.m.
plu. juss.): They were not
extravagant. La Tusrifu \jij~Si
(prt. neg. m. plu.): Be not ex-
travagant. Israf <3\j~: I (v. n.):
Excesses. Musrif J^ (ap-
der. IV.): Extravagant; Who
exceeds the bounds. Musrifin
i>ij— ° (ap-der. m. plu.): Ex-
travagant persons. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 23 times.
Saraqa j£li
To steal. Sariqa J^ :To be
concealed. Istaraqa ijj2**\:
To wish to steal. Sdriqun
JjjL<: One who is addicted to
theft; One who steals /.
Sariqatun SijLi.
Saraqa Jj~j (prf. 3rd. p.m. sing.):
He has committed theft. Yasriqu
Js~j (prf. 3rd. p.m. sing, juss.):
Hef stole. La Yasriqna jij— j °i
(prf. neg. 3rd. p. f plu): Should
not steal. Al-Sariqu Jjl—JI (act.
pic. m. sing.): The man addicted
to theft. Al-Sariqatu iijLJI
(act. pic. f sing.): The woman
addicted to theft. Sdriqun/
Sariqin i>ijl— / jjijL* ( nom./
ace. n.): Thieves. Istaraqa J JL^\
(prf. 3rd. p.m. sing. VIII.): He
wishes to steal. (L; T; R; LL;
Razi)
The root with its above forms has
been used in the Holy Qur'an
about 9 times.
Sarmad Jua^
Perpetual; Continuous; Long
lpud day or night. Sarmadan
Ijuo^: Perpetually continue.
As indicated by Razi its deri-
vation is from Sarada i^: To
continue, follow uninterrupt-
edly and Sardun j^ means
consecutive. In it Nun was
added for exaggeration. So
it is of Arabic origin.
Sarmadan \lj>j^ (ace. n.):
Perpetually continuous. (28:71,
72). (L;T;R;LL)
Sara ^^
To travel during the night.
Asrd i£j~>\: To make anyone
to travel by night, ^repair to
an upland. Sardta\j^: High-
est point; Summit. Yasri^j~+)_
for Yasri ^j— j on account'of
a pause viz. Waqf at the end
oftheversp. To depart, pass.
Sariyyan L^: Rivulet; Foun-
257
Sataha *Jal
Sa'ada
tain; Stream; Chief of the na-
tion.
Yasri ^j~. u {imp. 3rd. p.m. sing.):
It departeth; moves on (to its
close). Asri ^jJ\ (prt. m. sing.):
He departs, sets forth (from here).
Asm <jj~>\ (prf. 3rd. p.m. sing.
IV. ) : He carried by night, made to
travel by night. Sariyyan L^ in.
ace): Rivulet; Chief of the nation.
(L; T; R; LL)
The root with its above four forms
has been used in the Holy Qur'an
about 8 times.
Sataha *JaL
To spread out, level, expand,
stretch.
Sutihat C0J2,.. (pip. 3rd. p. f.
sing.): Itis spread out(88:20). (L;
T; R; LL)
Satara^k-
To write, inscribe, draw,
throw down, cut, cleave, man-
age the affairs, ward, exer-
cise authority, oversee, pros-
trate, set in.
Mustur jj\3.~+j>: Writen,
Mustatir Jte.****: Written
down. Musaitir
and
Musaitir jU : _: ,,,»: Warden;
Manager; Stern and hard
keeper. Asdtirj^LL^l:
Fables; Stories; Lies; Fic-
tions ; Stories without founda-
tion; Fables; Idle tales. Its sing,
is As$rj\Un\, which is plu. of
Satarja^j andAsturatun ~tja^ I .
Yasturun jjJs^j (imp. 3rd. p.m.
plu.): They write. Masturan/
Masturun \jjU,,,«/ jjU.„h> (pet.
pic. m. sing, ace): Written down.
Mustatir Jh'.u* (pis. pic. VIII.):
Hath been written down. Musaitir
Ja-^.yj* (ap-der. m. sing, quad.):
Warden; Keeper. Musaitirun
jjja^^u> (ap-der. m. plu. quad.):
Keepers. In both the first radical
Sin is also written with Sad. Asatir
_^-£»LJ (n. plu.): Fables. (L; T;
R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 16 times.
Stalk.
To attack, assail, leap upon
with violence.
Yastuna jj^ 'j (imp. 3rd. p.
plu). (22:72). They attack, as-
sault. (L;T;R;LL)
Sa'ada
To be prosperous, blessed,
happy, auspicious, thrive.
Sa ' id Jl~j«— : One who is blessed
etc.
Su'idu \jjju*(pp. 3rd. p.m. plu.):
258
Sa'ara
j*^
Safaha
T ULm
Who are turn out fortunate
(11:108). Sa'idun Ju*»* (act.
2nd. pic. m. sing.): Blessed one
(11:105). (L;T;R;LL)
Sa'ara
j*^
To light or kindle a fire, pro-
voke mischief. Su'ira
To be blasted. Sa'ir^
Fire; Blaze; Kindled fire;
Heat; Burning fire; Hell;
Flame. Su'ur: Madness; In-
sanity. When it is plu. of
Sa'irj^ju*: Flames and blaze
of Hell.
Su "iratOjju* (pp. 4. II. .); Is set
ablazed . Sai 'irISai 'iran \j*j<^ I
j*?u* (nom./acc. act. 2nd. pic):
Su'ur jj^J (n.): All alone; Mad-
ness. When/?/u. of Sa'ir j^dL :
Flaming fire. (L; T; R; LL)
The root with its above three
forms has been used in the Holy
Qur'an as many as 19 times.
Sa'a
^
To strive, go quickly, exert,
endeavour, hasten, act, run,
be active, diligent. Sa'yun
<_£*-»: The act of going quickly
or hastily; Endeavour; Age
of running or work and assist
(child).
Sa'a ^yu- (prf. 3rd. p. m. sing.):
He runs about striving; He
endeavoureth. Yas'd
(imp. 3rd. p.m. sing.): Runneth;
Will advance swiftly. Sa'an
L*« (prf. 3rd. p.m. plu.): They
strive hard. Tas'a (J *^J (imp.
3rd. p.m. sing.): Runneth;
Endeavoureth. Yas 'auna jj*~> j
(imp. 3rd. p.m. plu.): They strive
hard. Sa'yanLji^ (v.n. ace):
Running; Age of running and work-
ing (for a child) ; Speeding swiftly ;
Striving; Efforts. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 30 times.
S agh abat-J>
To be hungry, suffer from
hunger and want. Mas gh a-
batun iiiit : Famine; Starva-
tion, Hunger.
Masghabatun i.JL..Jt (v.n.):
Famine, Privation to hunger.
(90:14). (L;T;R;LL)
Safaha «JLu
To shed, flow, pour forth,
spill. Masfuhun ryu
Poured forth. Mitsafihun
TtiL^o : One who commits
fornication or adultery, take
unlawfully (women). Saffaha
tuLj : To work without profit.
Masfuhan 1>jjL— o (pet. pic. m.
sing, ace): Poured forth (6:145).
Musdfihinao^L^ (ap-der.
259
Safara JL
Safala Jil
v. p. plu. ace. gen.): Those who
pursue lust (4:24; 5 :5) Musafihat
oL*iiL-« o (ap-der.f.plu.): Those
women who pursue lust(4:25). (L;
T; R; LL)
Safara JL ,
» - - < - | .-• | i>
,6 i ii I c i Q i ii I c JLmuJ . I JLm; c I j$ i 1Li.i <
To scribe, sweep, disperse,
separate, depart, travel, set out
on a journey, shine (dawn),
subside, unveil, dispel (the
clouds), write. Safarunju*
plu. Asfarun j\ju*\ : Journey.
It is also the plu. of Sifrun ju^:
Large book. Safaratun "tju*
plu. of SafirunjA^: Ascribe
plu. Safaratun SyLu. Asfara
Jl*\ IV.: To shine, brighten
(the dawn). Musfirunyu*^:
Beaming; Shining.
Safarun JL* («.): Journey.
Asfara juJ\ (prf. 3rd. p.m. sing.
IV.): Itshineth. Musfiratun syL-o
(ap-der. f. sing.): Beaming.
Asfar jULJ (n. plu.): Large
books; Journals. Safaratun syL-
(n. plu.f): Scribes. (L; T; R; LL)
The root with its above five forms
has been used in the Holy Qur'an
about 12 times.
Safa'a *JL-
,«jL.uJ : LtA.i'
To drag, slap on, strike with
the wings, (when fighting).
Nasfa'an Lul«J: We will drag.
Here instead of the Nun of the
second energetic form of aorist
the tanween of thefatha is used.
Nasfa'an LxjLj (ace. imp. 1st.
p. plu.): We shall drag (96:15).
(L; T; R; LL)
Safaka eli^
tii gin ' : D>jL*j
To shed, pour.
La Tasfikuna jj&L-J 'i {imp.
neg. 2nd. p.m. plu.): You shall
not shed (2:84). Yasfiku JjL»j
{imp. 3rd. p.m. sing.): He will
shed (2:30). (L; T; R; LL)
SafalaJjLu
As .n i . A g. ■ '. JJl^j tijJL^i
To be low, mean, despicable,
vile, base, inferior. SafilAjL^:
One who is low, vile, object;
Downward. AsfalAJu* I /.
Sufla l Jjljj comp. form.: Very
low, lower, lowest.
Sdfilun J-iLw {act. pic. m.
sing.): Down. Asfala JjLJ
(dative): Lowest; Below.
Sdfilin Crli Lu (act. pic. m. plu.):
Those who are low. Asfal JjLJ
(n. elative.): Lowest. Asfalin
uOuLJ (n. elative. plu.): Most
humiliated. Sufla ^li— (n.
elative/ sing.): Lowest. (L; T;
R;LL)
The root with its above forms
has been used in the Holy Qur ' an
about 10 times.
260
Safana jjLj
Saqata Jaal
Safana jjLu/Safina jL*
/jg i n i i Ag i ii i * \ 2JLa
To sculpture, cut, hew, pare.
Safina 'tun ilJu*: Boat; Ship,
Bark, Ark as it cleaves, slits,
tears the water.
Sajxnatun £lJL («.): (18:71, 79;
29:15). (L;f;R;LL)
Safiha <ul-/Safoha ik
4g i ii i i. 4 g i ii 1 14 g i ii i . Aj& ULw. LlJLuu
To be foolish, light or witted,
to become unwise, lose the
mind, be imprudent, ignorant,
deem anyone foolish, be stu-
pid, destroy, deny miserably.
Safahatan SlgjLu: Levity; Want
of judgment; Folly. Safihin
ijLi : One who is foolish, light
or witted; Fool; Silly; Igno-
rant; Fickle; plu. Sufahaun
* Lqjl.,'. Saflia ajL,: According to
some lexicologists when the
word Safih ajl* is used with the
word. Nafs as its seeming
object, as in 2:130 it does not
actually become transitive as
does the verb Khasira, so the
expression Safiha nafsahu
<u*ij 4jL-i is either Safiha fi
nafsihi 4—iJ <j ajl* or Safiha
huwa nafsan L*ij !j> ajl* and
means either he is foolish, and
he is fooling himself or his
mind acts foolishly.
Safiha <uLu (prf. 3rd. p.m. sing.):
He has befooled. Safahatun
aaULu (v. 72.): Trolly. Safahanl
Safihun <ulV {4JL1 (act. 2nd. pic.
m. sing.): Foolish. Sufaha' <■ LfL
(act. 2nd. pic. m. plu.): Those
who are foolish.
The root with its above five forms
has been used in the Holy Qur'an
about 11 times.
Saqara^lL
,g.n 1 ' I JL*j
To injure by heat, scorch.
Saqarun JL*: Fire (of the
battle) ; Fire (of the Hell) ; Any-
thing that changes the nature
of by melting it.
Saqar JL* (n.): Fire of war and
Hell. (59:48; 74:26,27,42). (L; T;
R;LL)
Saqata iaiL
To fall down, collapse. Suqita
Jalui : Was made to fall. Suqita
fi aidihun n-fe-bl <j JaiL*:
They were smitten with re-
morse, grievously repented,
regretted (7:147). Saqitun
JaiLi: Falling. Sa-qata fi
yadihi ^-b (j iaiLu: He re-
pented of what he has done;
He grieved for and regretted an
act of inadvertence done by
him; He became confounded
and perplexed and was unable
to see his right course. The
word Saqata iaiLn is intransi-
tive but it is used in the 7 : 1 49 as
if it were transitive such use is
261
Saqafa <J1
Saqa^yL
pennissible.
Saqatu \Jaju M (prf.3rd.p.m.plu.):
They fell, have fallen. Suqitafi
Aidihin *£;Jl;I <j -kit..,., (pp. 3rd.
p.m. sing.): They repented.
Tasqutu JaiL-i (imp. 3rd. p. f.
sing.): It falls. Sdqitjm Lki L.
(act p/c. to. smg. ace): One that
is falling down. Tusqita In 2,.,"
(/mp. 3rd. p.m. sing.): You cause
to fall. NusqitalsJL^J (imp. 1st. p.
phi.): We cause to fall, let fall
down. Asg# hii...l (/?rf. m. smg.
IV.): Thou cause to fall. Tusaqit
JalL-J (jmp. 3rd. p. f. sing. IV.):
It will cause to fall. (L;T;R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 8 times.
Saqafa •JlLj
To roof, or ceil (a house).
Saqfun lill* plu. SuqufunUuL:
Roof; Ceiling.
SaqfulSaqfan [JiL^/duL^ (nom./
acc.n.): Roof (16:26;52:15;21:32).
Suqufan \mL (n. plu.): Roofs
(43:33). (L;T;R;LL)
SaqumaJil
To be ill, sick, weak, not well.
Saqim *JLj : Sick; Not well.
Saqim *JL< (act. 2nd. pic. m.
sing.):(37:S9,U5). (L;T;R;LL)
Saqa^yL
To water, give to drink, irrigate.
Yusqa^ju^j : He shall be given
to drink. Siqayatun'LXL*: The
act of giving drink; Drinking cup.
Suqya: (for Suqyaya, final yd
when preceded by yd being
changed into short alif): Wa-
tering; Giving the drink.
Asqa LS iL*\, IV.: To give drink.
Istasqd ^u^l.,\: X. To ask for
drink.
Saqd ^yL* (prf. 3rd. p.m. sing.):
He watered, gave to drink.
Saqaita CwJL- (prf. 2nd p.m.
sing.): Thou watered. Yasqi
{ Jb~*l (imp. 3rd. p.m. sing.): He
will give to drink. La Tasqi
(JLJS *^ (imp. neg. 3rd. p. f.
sing.): She does not give water.
Yasquna j_yi— j (imp. 3rd. p.m.
plu.): They water. La Nasqi
^ji-J V (imp. neg. 1st. p. plu.):
We cannot water. Yasqini oyi--j
(imp. 3rd. p.m. sing. comb, of
Yasqi + ni): He gives me to drink.
Suqu \jjLi (pp. 3rd. p.m. plu.):
They are given water to drink.
Tusqa ^u* J (pip. 3rd. p.f. sing.):
She shall be made to drink.
Yusqauna jjii— > j (/?zp. 3rd. p.m.
plu.): They shall be given to drink.
Asqaina oyLJ (prf. 1st. p. plu.
IV.): We provided water to drink.
Nusqi < _ s Ji— J (imp. 1st. p. plu.):
We feed you, provide you to drink.
262
Sakaba «— £L
Sakara JZL
Istasqa ( Jl^jl^[ (prf. 3rd. p.m.
sing. X.): Prayed for water.
Siqdyah LlL* (n.): Giving of
drinks. Drinking cup. Suqyan
LiLu (n.): Giving the drink. (L; T;
R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 25 times.
Sakaba iX
To pour out. Maskub^jj£~*ji
Ever flowing; Poured forth;
Falling from heights.
Maskubin y>jSLJ> (pact. pic.
m.sing.): (56:31). (L;T;R;LL)
Sakata cS^
To be silent, appeased, abated.
Sakata cJLu (prf. 3rd. p.m. sing.
): He appeased (7:154). (L; T;
R;LL)
Sakara JsL
To shut, dam (a stream) abol-
ish, do away wlith, abate be
dim, dazzled, rage against, be
confused of judgment, bewil-
dered, be in a condition when
there is a check, hindrance,
bar, obstacle, obstruction, pre-
vention, brake or stoppage be-
tween a person and his un-
derstanding and wits and he
takes a wrong decision, be-
come silly or blockhead, fail
to understand, become cursed
in intellect; lose one's wits
(R; Basair), rage against, be-
come drunk. Sakr: Sugar;
Wine; Any intoxicating
thing. Sakara ^^^ sing.
Sukrdu I^SLu: One intoxi-
cated with drink, sleep, grief,
fit of anger, great and sudden
shock, fear and overpowered
by any disturbing element
which may distract one's at-
tention or observe one's rea-
son; Who is in any state of
mental disequilibrium, who
has no sense as he is in rap-
tures of love, passion and
amour. Sakarat al-mautCjjA\
5^: Pangs and agonies of
death. The poet says:
j IjSLo ij LS ^s jJL UlS
He is intoxicated because of
love and because of taking
wine. How a young man can
recover and feel relief who is
intoxicated with two intoxica-
tions and inebriations.
Sukkarat ojSL- (pp. 3rd. p. f.
sing. II.):, He has been dazed.
Sakaranl^^ (n. ace): Intoxi-
cant. Sakratun s^SLu («.): Agony;
Stupor; Intoxication, Fit of frenzy.
Sukara ^jl5L- (n. plu.): Intoxi-
cated; Not in full possession of
263
Sakana J>~*
Sakana J*~*
senses; Drunk. (L; T; R; Asas;
Basair; Miqyas: Q; Ibn Jinni;
MisbahTahdhib;LL)
The root with its above four forms
has been used in the Holy Qur'an
as many as 7 times.
Sakana j^L-
To be quiet, rest, repose, dwell,
lodge, inhabit, stop, still, sub-
side. Sakanun^^: Any
means of tranquillity, rest etc.
Sakinun ^L-: That which
remains calm, quiet, fixed,
which was in motion. Sakinat
^LLjSw: Tranquillity; Security.
The Divine tranquillity ; Mercy ;
Blessing; repose. Itis probably
the same as the Hebrew word
Schechinah. Masakin ji'L^o
plu. of Maskanun ^.SL^a.
Maskun jj^m: Inhabited.
Askana^m): IV. To make to
dwell; Cause to abide ; To quiet.
Mi skin ca£...>*q sing, of
Masakin caS'L^: Poor;
Humble; Submissive; Who
cannot move to earn his liveli-
hood because of his physical,
mental or financial disability;
Destitute; Weak; Penniless.
One who is in a state of lowli-
ness or submissiveness, abase-
ment, or humiliation. He is more
pitiable and deserves more to
be helped than FaqirjJe It
also means poverty of mind,
disgrace, evil state, weakness
and wretchedness. (Shafii;
Malik: AbuHanrfah, Ibn Sikkit,
Ibn Anberi; Asmaia) Sikkin
j\Sw: Knife, as it is a cause of
making still after slaughtering;
Means of slaughter and then
making anyone still and quiet
Sakana j£~j(prf. 3rd. p.m. sing. ):
Exists. Sakantun l£~* (prf. 3rd.
p. m. plu.): Ye dwell, occupied.
Yaskuna j£~~j : Find repose;
Comfort. Taskununa/Taskunu
jj£~J/\j£~~j (acc./imp. 2nd.
p.m. plu.): You take rest.
Nuskinanna j^SL*J (imp. 1st. p.
plu.): We surely shall cause to
dwell. Uskun i j£^\(prt.m.sing.):
Thou dwell. Uskunu Ij^LJ: You
dwell. Lam Tuskan ^£~J J
(imp. 3rd. p.m. sing, neg.): They
have not been inhabited; They
have been little occupied. Askantu
cuSLJ (imp. 1st. p. sing. IV.): I
have settled. Askanna ^^ I (imp.
1st. p. plu. IV.): We lodged.
Yuskinu 1 j£-~j (imp. 3rd. p.m.
sing. juss. IV.): He will cause to
become still. Askinu \j£~* I (prt.
m. plu. IV.): You lodge. Sdkinan
1^5"Lu (act. pic. m. sing, ace): Still.
Sakanun ^SL- (n.): Solace.
SkinatunlLS^(n.): Shechinah,
Tranquillity. Sikkinun Cr&*>* (n.)
Knife. Maskanun t ^~<~ o (n.
Place.): Homeland. Masakin
j.S"L» -o (n. plu.): Homes.
Maskunatun iJjSL^o (pet. pic. f.
sing.): Residential; Inhabited.
264
Salaba <J^
Saluta2aLT
Maskanatun iuSL*» (v.n.): Desti-
tption. Miskinun/Miskinan
L^L— o /CrS^jj> (nom. /acc.n. ):
Poor. Masakin j^L^o (n. plu.):
Poors. Li Yaskanu l^5L-J (el.
3rd. m. plu. ace): That they may
reside. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 69 times.
Salaba ^1^
To snatch away, carry off,
deprive. Yaslubu >_J..,J:
snatch, carry, deprive.
Yaslub v_Jl-j (imp. 3rd. p.m.
sing.juss.): He snatches (32:73).
(L; T; R; LL)
Salaha «Il
To arm anyone. Aslihatun
i*JLi! p/«. of »S7/a/z r%* :
Arms; Weapons.
Aslihatun ls^\(n. plu.): (4: 102).
(L; T; R; LL)
Salakha tlL
7M mi i e TlLj ' l^^Lwu
To flay, pluck off. Insalakha
ttLi'iI: Withdraw; Strip off;
Expire.
NaslakhuTd^J (imp. 1st. p. plu.):
We strip off (36:37). Insalakh
tJl-JI (p// 3rd. p.m. sing. VII.) He
has expired, withdrew himself.
(7:175; 9:5). (L; T; R; LL)
SalsabilJ-j^-L-
It is made up of two words. Sal
J~i (ask, enquire about) and Sabil
J^-— (way). SalsalaJ~.J«..-:
Easy; Sweet; Rapid flowing wa-
ter; As if itmeant 'Inquiring ask
your Lord the way to that sweet,
easy paiatable and rapid flowing
fountain. It is the name of a
fountain of heaven.
Salsabil J-^-Jl- (n.): Name of
a fountain of paradise (76: 18) (L;
T; R; LL)
Salsala Jlil
To join chainwise one thing to
another, chain, join, connect,
fetter with manacle. Silsila
J-JLplu. SaldsilASi^: Chain
manacle; Fetter.
Silsilatin ZLJU («.): Chain.
(69:32). Salasila J^"iC (n.
plu.):(40:7l;16:4) Chains. (L;T;
R;LL)
SalutaiLu'
M..11 '. khi "%^
To be strong, hard, sharp, em-
power, prevail. Sultan jlkL* :
Authority; Plea; Argument;
Power; Demonstration; Con-
vincing proof. Suhaniyah
^LulkL*: It is a combination of
Sultan j LkL» (Authority) and
265
Salafa Lill*
Salaka ilL-
Ni ^J> (my). The final Ha is
called Ha a/-wa<2/brpause,for
stress and emphasis. Sallata
JaJL: Togivepower;Authority;
Make victorious ; Gi ve mastery ;
Make one overcome.
Sallata -kL* (prf. 3rd. p.m. sing.
II): Have surely given power.
Yusallitu JaL-j (imp. 3rd. p.m.
sing. II): He gives authority.
Sultan jllaLu («.): Authority. (L;
T; R; LL)
The root with its above three forms
has been used in the Holy Qur'an
about 39 times.
Salafa Lill*
i-.aL.ij : UjLc . li jJLc
To be past (event), outgo, pro-
ceed. Sa/a/ t_iL» plu. Aslaf
<_£>U, SuMfJ%*): Prede-
cessor; Ancestor. Aslaf a Ci)L I :
Sent in advance.
Salafa d&* (prf. 3rd. p.m. sing):
He is past. Aslafat cJtLJ (pr£
3rd. p. f sing. IV): She had done
in the past, sent before. Aslaftum
*l£Lul (pr£ 2ncf. p.m. p/w.): You
did in the past. SalafanisL^ (v.n.
ace): Thing in the past. (L;T;R;LL)
The root with its above four forms
has been used in the Holy Qur'an
about 8 times.
Salaqa ,jL
To hurt (by words), scold, boil,
abuse, glay, lash, assail (taunt-
ingly), smite.
Salaqu \JslLi (prf. 3rd. n. plu.)
They lash, smite, slay (33:19). (L;
T; R; LL).
Salaka ilL
To make a way, travel, thread
a pathway, cause to go along
(a way), insert, penetrate, walk,
enter. Salakna L&L: We have
caused to enter.
Salaka illl* (prf. 3rd. p.m. sing.):
He treaded, caused to flow, has
brought, led. Salakna L&Jl*
(prf. 1st. p. plu.): We caused to
take root, made a way. Yasluku
iiJJL-j (imp. 3rd. p.m. sing.): He
orders to go, causes to go. Nasluku
liiL-J (imp. 1st. p. plu.): We
cause to enter, make a way. Usluk
liilLf (prt. m. sing.): Make the
way; Embark; Insert. Usluki
^LJ (prt. f. sing.): Follow.
Usluku IjxLol (prt. m. plu.):
Bind; String. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 12 times.
Salla^
To draw out slowly, bring out,
extract gently, steal. Tasallala
" ^JLj: To slip, sneak away
266
Salla 3-
Salima
i*r"
stealthily, steal away covertly,
steal away by concealing him-
self. Suldlatun'iS)kL: Extract;
Essence; Pith.
Yatasallalunan jJL^Sj (imp.
3rd. p.m. plu. VI.): They sneak
away stealthily (24:63). Suldlatun
&C (n.): Extract (23: 12; 32:8).
(L; T; R; LL).
Salima JL
To be in sound condition, well,
without a blemish, safe and
sound. Saldm J%*: Safety;
Security; Immunity; Freedom
from fault or defects imper-
fection, blemish or vice; Peace;
Obedience; Heaven. The word
has a much wider meaning
than merely abstinence from
strife and involves prosperity,
good health wholeness and
completeness in every way.
Saldm is also one of the names
of Allah. Salmun JL: Peace.
Silmun JL: (comm. gender):
Obedience to the doctrine of
Islam; Peace. Treaty of peace.
Istaslama ^.l........ I: To follow
the right path. Salimah JL :
Gentle; Tender; Soft; Elegant;
Graceful nice woman. Salim
»Jl»: Safe; Secure; Perfect; Sin-
cere. SalimunJ^: One who is
Safe. Sallama JL*: To pre-
serve, give salvation. Sallimu
IjJL: Salute;Saypeacebeupon
you. Musallamatun LJL^*:
Handed over; Sound. Aslama
ILul: To submit, resign one's
self. Islam»">U: Peace;Wayto
peace; Submission. The only
true religion which was pro-
fessed by all the Prophets from
Adam down to Muhammad.
Sulaimdn jLJLi (diminitive
form of Sa/man jUL): Name
of the Prophet Solomon, son
of David. SullamunJL: Stair-
way; Ladder; Stairs; Steps;
Means by which one reaches
the height and becomes im-
mune to evil and secure.
Sulaimdn j LJLi (proper
name): The second King of
the united Judah-Israeli king-
dom who succeeded his father
David (934-922 B.C.). He
was the fourth son born to
him. The word means peace
and prosperity . He married the
daughter of Pharaoh and thus
formed an alliance with Egypt.
He maintained a fleet of ocean-
going ships. Their voyages
extend at least so far as South-
western India even beyond to
the Spice Islands in Indonesia.
He spent 13 years in con-
structing a splendid royal dwell-
ing, and a Temple. Solomon's
reputation for wisdom caused
the authors of various works
of wisdom literature to claim
his name. Among these works
are three Biblical Books, Prov-
267
Salima J~.<
Salima *L
erbs, Song of Songs and Psalms.
His seal was a six pointed star.
There is no such Muslim tradi-
tion as pointed out by the Ency-
clopedia Britannica ( 1 970) that
once Solomon lost his magic
ring that the rebel angel Sakhr
obtained it and ruled as King for
40 days. The Hebrew title of the
book Song of Songs mentions
Solomon as its author, but sev-
eral considerations make this
improbable (Enc.Brit. 20:878).
The language of the book seems
to reflect to much later epoch.
The Jews attributed Solomons
glory to certain devilish crafts.
But the Holy Qur'an (2:102)
has refuted this lie.
Islam »^Lil: Name of the
creed preached by the Holy
Prophet Muhammad, peace be
upon him. It has been the
religion of all prophets in all
times. Every one can embrace
it by accepting the unity and
soleness of God and that
Muhammad is His Prophet.
No one can turn him out of the
pale of Islam as long as he
accepted the above formula
literally and in practice. It is a
religion of peace, self-surren-
der, submission, resignation to
the will, the service, the com-
mands of God.
Sallama JL (3rd. p.m. sing. II.)
He saved. Sallamtum j^uLu
(prf. 3rd. p.m. plu.): You hand
over. Tusallimu I^Jl-J (imp.
2nd. p.m. plu. II. ace): You
should greet. Yusallimu I^JL-j
(imp. 3rd. p.m. plu.): They sub-
mit. Sallimu \jJL (prt. m. plu.):
Greet; Salute. Musallamatun
1*1— o (pis. pic. f. sing. II.):
Perfectly sound (without any blem-
ish); Handed over. Aslama 1L»I
(prf. 1st. p. plu. IV.): Submit.
Aslamtu CuJul (prf. 1st. p.
sing. IV.): I have submitted, com-
pletely submitted. Aslama UlJ
(prf. 3rd. p.m. dual. IV.): The
twain submitted. Aslamu IjJLI
(prf. 3rd. p.m. plu. IV.): They
acceptedlslam, submitthemselves
(to the will of God). Aslamtum
*JuJlJ (prf. 2nd. p.m. plu. IV.):
You have submitted. Aslamna
LJLI (prf. 1st. p. plu. VI): We
obey andhave submitted. Yuslimu
I^1L»j (imp. 3rd. p.m. sing.): He
submits. Uslima 1LJ (imp. 1st.
p. sing, ace): I submit.
Yuslimilna jjJl-j (imp. 3rd. p.
m.plu.): They submit. Tuslimuna
jjaL.i (imp. 2nd. p.m. plu.):
You submit. Nuslima Ji~J (imp.
1st. p. plu.): We submit. Silm Jl*
(n.): Complete submission (to
God). Salm JL(n.): Religion of
Islam; Peace; Submission. To be
wholly possessed by someone.
Sdlimun j_^JL- (act. pic. m.
plu.): They are safe and sound.
Saldmun J%* (n.): Peace.
Saldman Va%* (n.): Peace
268
SalaU-
Samada Jul
always. Saldm has a much wider
meaning than abstinence from
strife, it includes prosperity, good
health, wholeness and complete-
ness in many ways. Salim *Jl*
(act. 2 pic. m. sing.): Sound and
pure; Free from all taint of vice.
Sullamun *L («.): Stairway.
Sullaman \aX+» (n. ace):
Muslimun Ji—o (ace. ap-der.
m. sing.): One who surrenders
himself to the will of God; One
who says that his faith is Islam.
One who accepts the unity and
soleness of God and that
Muhammad gj is His Prophet.
Muslimun j^aL.j (ap-der. m.
plu. of Muslim) Muslimain
i>uJl— o (ap-der. m. dual, of
Muslim): Muslimatun <uL— «
(ap-der. f. sing, of Muslim):
Muslimat oLL^o (ap-der. f.
plu. of 'Muslim): Tasliman u-JlJ
(v. n. II. ace): Entire submission.
Mustaslimuna jj^L.j:.,.^ (ap-
der. m.plu.X.): Entirely submis-
sive. Sulaimdn jL~^ (proper
name): Solomaon, son of David.
Islam »"}LJ : Obedience to God;
Peace with God; Peace with other
fellow beings; Peace with one-
self; Peace of mind and sound;
Way to peace; religion of of Islam.
(L; T; R; LL).
The root with its above forms has
been used in the Holy Qur'an
about 157 times.
SalaX,
To be careless about a thing,
diverted from, console, be dis-
pelled from (grief). Salwatun
iji~j : Comfort; Consolation.
Salwd [jji^: Quail; Honey;
Consolation; A kind of bird.
According to Ibn 'Abbas a
symbol of flesh or meat which
is given as provision. What-
ever renders one content in a
case of privation. A kind of
food of the Israelites in the
wilderness (Exo. 16:13-15).
According to Zajjaj it includes
all that God bestowed on them
as a gift in the wilderness and
granted to them freely without
much exertion on their part.
Salwd ^jLi (n.): Quails. (2:57;
7:160; 20:80). (L; T; R; AH; LL).
Samada Jul*
> , .* > ,
To hold up one' s head in pride,
stand in astonishment, be per-
plexed, divert one's self, re-
main proudly heedless and
haughty.
Sdmidun jj.uL< (act. pic. m.
plu.): Those who remain proudly,
heedless andhaughty(53:61). (L;
T; R; LL).
269
Samara
Sami'a
£*-,
Samara
^*ul
i a i y i . I wfti'.' 1 ( Mart-.' 1
To pass night awake in idle talk,
talknonsensebynight. Sdmirun
yiLj : One who converse non-
sense by night. In verse 23:67)
it is used as hdl JL> i.e. in the
state of doing so, i.e. passes his
nights in saying or hearing sto-
ries.
Samiriyyun ^^L* : It is not
a proper noun. According to
Ibn 'Abbas, he was an Egyp-
tian who believed in Moses
and came along with the Is-
raelites, andhe was of apeople
who worshipped the Cow
(Razi). He belonged to a tribe
called Samirah or Sumrah.
According to the recent re-
searches the word sounds
more of an appellation than
of a personal name. In the
ancient Egyptian language we
have a word Shemer to mean
stranger, foreigner. As the
Israelites had just left Egypt
they might quite well have
among them any Egyptian
bearing this nickname. Thus
the person in question was
one of the Egyptians who had
been converted to the faith of
Moses and joined the Israel-
ites on their exodus from
Egypt. This is strengthened
by his introduction of the wor-
ship of the golden calf, an echo
of the Egyptian cult of Apis.
(2:85,
Sdmiran \jaLm (act. pic. m.
sing.acc): (23:67). Samiriyyun
(jyiLu : The Samaritan (87: 95).
(L;'T; Razi; Ibn Kathir; LL).
Sami'a
cr*
^■a—yj
: U lft.1.' 1 c &*£• L o .ii ■ t^LfcLa« uu
\S- L o .ui'' c U n a - . " < U n a.!.' 1
To hear, hearken, listen.
Sam 'un **!«: The act of hear-
ing. Asma 'a *— I: To make to
hear. Asmi'bihiAj
How
clear and sharp is his hearing.
Sami'unru^: Onewho hears.
Sammd 'un t> lw : One who is
in the habit of hearkening.
Musmi'un *****: One who
makes to hear. Musma'un
*.>.,, a: One who is made to
hear. Ghaira Musma 'in ^-o— -c
^c: To whom no one would
lend an ear. Mustami'un
u:.»<: One who hears or
listens.
**— (prf. 3rd. p.m.
Heard. Sami'at
Sami'a
sing.)
(prf. 3rd. p. f. sing.): She heard.
Sami'u Ijju— (prf. 3rd. p.m.
plu.): They heard. Sami'tum
,,■..*.<,.,., (prf. 2nd. p.m. plu.): You
heard. Sami'nd Lw (prf. 1st.
p. plu.): We heard. Yasma'u
*-«— j (imp. 3rd. p.m. sing.): He
hears. Yasma'u lYasma'una
jjjto— u/ Ijju— j , (ace. gen. n.
270
Sami'a
fr"
Samaka cL~>
d.): They hear. Tasma'u *la~Jj
{imp. 2nd. p. m. sing.): Thou
hear. Tasma'u /Tasma'una
jj-»to— J/ Ijju— J, (ace. gen. imp.
2nJ. p./«. plu.): You hear.
Tasma 'unna jj>-o.,..J (imp. 2n J.
p.m. p/M. ep/.): You surely will
hear. Asma'u «lLJ (imp. 1st. p.
sing.): I hear. Nasma'u «-«— J
(imp. 7s/. p. p/w.): We hear.
Kunna nasma 'u >uo— J £p: We
used to hear. Asma'M*l»J (imp.
7s/.p. sing.): I hear. Isma' £«*J
(prt. m. sing.): Listen; Hear
thou. Isma'u lj^~J (prt. m.
sing.): Hear you. Asma'a
«-«-*/ 1 (prf. 3rd. p.m. sing. 7V.):
Made someone hear. Yusmi'u
*-«— j (imp. 3rd. p.m. sing. IV.):
He makes to hear, causes to
hear. Tusmi'u/Tusmi' ^a^j I
«u J (imp. 3rd. p.m. sing.):
Thou make hear .Musma 'in
*.«....*o (pw. pic. m. sing. TV.):
One being made to hear. One
would lend an ear. Istama'a
**U (prf. 3rd. p.m. sing. VIII.):
He heard, listened. Istama'u
\_px*JL*\ (pr/1 3rd. p.m. p/w.
VIII.): They heard. Yastami'u
£-«jl-j (imp. 3rd. p. m. sing.
VIII): He hears. Yastami'una
jjjtoJL-u (imp. 3rd. p.m. p/w.
VIII.): Theyhear. Tastami'una
jjjr.».T.,..J (imp. 2nd. p.m. p/w.
VIII): You hear. Istami' »uJlJ
(pr£. m. sing. VIII.): Thou hear.
Istami'u IjjuJLJ (prt.m.plu.
VIII.): You hear. Mustami'un
>>- ..-,.,.<i (ap-der. m. sing. VIII.):
Listener. Mustami'una
jjjuJl— o (ap-der. m.plu. VIII):
Listeners. Asmi' «lo-J (form of
wonder): How clear is his hear-
ing; How well he hears.
Yasamma 'una jjjcL-j (imp.
3rd. p.m. plu. VI.): They hear.
Sam'un *.!*-, (n.): Hearing.
Sami'un/Sami'an Ijuu/i^
(nom./acc.2nd. pic. m. sing.):
One who listens. Al-Sami'
«■ «■»)!: One of the excellent
names of Allah. Samma'una
jjjcll^u (ints. piw.): Listeners,
Who listen for conveying to other
people. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 185 times.
Samaka cL^
diftnil \ On. ? ( U art-.. '
To raise, ascend, be lofty, be
high. Samkun kiLI»: Roof;
The highest part of the interior
of a building; Height; Canopy
of heaven; Thickness.
Samak J^ («.): Height (79:28).
(L; T; R; LL)
Samma 1L
To poison, penetrate, be burn-
ing hot. Sammun***: Hole;Eye
of a needle; Small doorway at
271
Samma
£1
Sama Li-
the side of a large gate. Samum
*>•— : Pestilential scorching
wind which penetrate into the
bodies.
Sammun 1L {n.)\ The eye of
needle (7:40). Sumumun >^w
(n.): Intensely hot wind (15:27;
52:27; 56:42). (L; T; R; LL).
Samina j—
To be fat, become fleshy, nour-
ish. Samtnun jyw, (plu.
Simanun): Fat one.
Yusminu ja-j {imp. 3rd. p.m.
sing. IV): He nourishes (88:7).
Saminun jy (act. 2 pic. m.
sing.) Fat one; Fatted (51:26).
Simanun j L— (act. 2 pic. m.
plu.) Fat ones. (12:43,46). (L;T;
R;LL)
Sama LL
To be high, raised, lofty, name,
attribute. Samdwdt olj->— :
Heights; Heavens; Rain; Rain-
ing clouds. Ismun »*J : Mark
of identification by which one
is recognized. It is a deriva-
tive of wsm mjmj (plu. Asmd
L*u I). Ism «-J stands for a
distinguishing mark of a thing,
but in the view of the learned it
sometimes signifies its reality.
It also means name and at-
tribute. In the Holy Qur' an the
formula Bismilldh it is used in
both senses. It refers to 'Al-
lah' which is the personal name
of the Almighty and it refers to
Al-Rahmdn (The Most Gra-
cious) and Al-Rahim (The
Ever-Merciful) which are His
attributes.
According to some authorities
as Raghib. the word Ism is a
derivative of smw j p j** and
means to be high and raised. In
the wording Bismillah the name
Allah possess these character-
istic as He is the very apex of
beauty, love and beneficence
and The Most Gracious, The
Ever Merciful.
The word wasmiyyun is also
derived from ism and it means
first spring rain. They call the
earth ardzun musawwamatun
iuij^jt Jaj\ when the first
spring rain falls on it and be-
cause its flowering pleases the
heart of the cultivators. Also
the word mismun **+*<> is its
derivator and means beauty
and good looks. Wasama^'y.
To brand, stamp, mark, de-
scribe, depict, surpass in
beauty, vie in beauty. Wasm
***j : To bear the impress of
beauty. Wasim +~*j. Beauti-
ful. Wisdm .Lij: Title of a
book. Wasamah aa^j. Beauty
of the face. (Arabs used Wasm
and its derivatives generally in
272
Sama L—
Sanada
an eulogistic sense; whetherre-
lating to worldly welfare or to
spiritual well-being). Sama
»Lj: To vie in glory. Tasamma
t JLuj : To claim relationship.
Samdwah 1\ja^: Figure seen
from a far, Good repute ; Fame.
Sam »L»: High; Lofty; Sub-
lime. Musamman^^^a: Fixed;
Determined. Samiyyan Law
Namesake; Compeer.
Samma ^^o— (prf. 3rd. p.m. sing.
II. ): He named. Sammaitu cJLL/
{prf. 1st. p. sing. II.): I named.
Sammaitum ,»l t lli (prf. 2nd.
p.m. plu. II.): You have named.
Yusammuna jjl— j (Jm/7. 3rd. p.
m.plu.IL): Theyname. Tusamma
iJ a~^J : Called; Named. Sammu
Ijllu (£>7t. m. plu. II.) You name.
Sama'un <-L^ («.): Heaven;
Higher; Highest; Upper or upper-
most part of anything. Samdwdt
Cjja^ (n.plu.): Heavens. Ismun
l»J (n.): Name, Attribute. Asma'
<■ L-J (n. p/«.) Names. Samiyyan
UaIi (ac?. ;?/c. 777. smg. ace):
Like him; Compeer; Peer.
Tasmiyatun ^J (v. n. //.):
Givingnames. Musamman ( JaLu»
(pis. pic. m. sing. 71.): Named
one; Fixed; Stipulated. (Karamat
al-Sadiqin; Zamakhshari;LL: L;).
The root with its above forms has
been used in the Holy Qur'an
about 381 times.
Sanbala Jjl-
To put forth ears (of corn).
Sunbulun J—-" plu. Snabil
JjL—j: Ear of corn; This
word is by some derived from
Sabala \Z*\ To allow, put
out ears (crops), let down,
hang down (hairs or ears of
corn).
Sumbulatun <Jl.~. (n. sing.):
Corn-ear(2:261). Sumbul J-jl-
(n. plu.): Cornears (12:47).
Sanabil JjLw (n.plu.): Corn-
ears (2:261). Sumbulat Cj%s^
(n. plu.) Corn-ears (12:43,46).
(L; T; R; LL).
Sanada joL
To lean upon, stay upon, rely
upon, confide, strengthen, as-
sist, prop, wear on a streaked
garment. Sinadun iL^: Kind
of streaked clothes. Sundus
Fine silk-brocade.
>: Clad in
garments; Propped up.
Musannadatun ~t>jL~j> (pis. pic.
f. sing. II.): (63:4). Sundusin
^luL(n.):(18:31;44:53;71:21).
(L; T; R; LL)
Sanima
Musannadatun 5
To raise, ascend, rise high.
Sanam »!*: Camel's hump;
273
Sanima *i
Sana L-
Prominence; Chief of a tribe.
Sanamatun <uj~u: Blossom;
Summit. Tasnim ,...-„ J: It is
generally taken to be a proper
noun but according to Zajjaj it
is water (of life) coming from
above. The water coming from
above signifies spirituality and
the knowledge from Allah
(Razi), because it is from this
source that those who are
drawn nigh to Allah (83:28)are
made to drink and it will be
source of their furtherprogress
Tasnim ,. ; .u,J: Water (of life)
coming from above (83:27). (L;
T; R; Razi; LL).
Sanna
(J-
Cf^i-
Lwu
To clean (the teeth), seize with
the teeth, establish a law, fol-
low a path, form. Sinnun "^f.
Tooth. Sunnatun /Sunanun
°^y~i /ilu/ : Line of Conduct;
Mode of life; Behaviour; Ex-
ample; Precedence, Dispensa-
tion. Masnun jji***: Formed;
Made into shape; Polished;
Shiny and bright (face);
Molded into shape.
Sinnun a— (rc.):Toofh. Sunnatun
l^i (n.): Example; Dispensation.
Sunanun ^^ (n. plu. ) : Examples .
Masnun jji— o (pis. pic. m. sing.):
Molded into shape; According to
the mold of the Holy Prophet &.
(L; T; R; LL)
The root with its above four forms
has been used in the Holy Qur'an
about 21 times.
Saniha 'tilu
A' mi i ' * &'■■ ■'
To be advance in age, change
colour, taste and smell, be-
come rotten, have action of
time. Be musty, mouldy
through age.
LamYatasannah jljl
u ~.r
J
(imp. V. Juss): Escaped the action
of time; Has not rotten (2:259).
(L; T; R; LL)
Sana L-
To blaze (fire, lightning), flash.
Sand Ll*: Brightness,
Splendour; Flash; Gleaming;
Light. Sanatun £l*: Year. Sinin
iyc^ plu. Years. Barren year;
Years of drought. When de-
rived from sina Ll* the word
sinatun ll^ , signifies a simple
revolution of the earth round
the sun. There is a difference
between the words sinatun
hlu, and 'am -Lc (2:259) both
words are used for "year".
According to Raghib sanatun
is used for those years where
there is drought and death but
'dm . It are those years in which
there is ampleness of the means
and circumstances of life and
abundance of herbage orthelike.
They say, > Lj— 'i^ : A year in
274
Sahira^f*
Sa'a cL
which there is no herbage or
rain and "*\jL* Si*": A hard,
distressing and rigorous year.
Sanatun al-Tudm »l*UI Si*:
The food rotted, food rotted by
the lapse of years (29: 14).
Sanatan Si* («.): Sinina qU*: (n.
plu.y.Sand Li* (n.): Flash (24:43).
(L; T; R; LL)
The word imna and its plu. sinin
has been used in the the Holy
Qur'an as many as 13 times.
Sahira^fL-
To be watchful, spend the
night awake, flash by night.
Sahiratun Sy>l*: Surface of
the earth; Open (eye, space);
Awakened; Wide land having
no growth. (L; T; R; LL)
Sahiratun S^l* (act. pis. f.
sing): (79:14)'
Sahulaj4—
J^j-*j i SJ j^*
To be smooth, even, plain level
(earth), easy (affair). Sahlun
J^* plu. Suhul J^f*: Plain;
Smooth; Even level.
Suhul J_^*(«. plu.): (7:7 '4). (L;T;
R;LL)
Sahama*^*/Sahoma +4L
To have a game of chance.
Sahama ** L*: III. To draw lots.
Tasahama Jb L*J : To partake a
thing between, draw lots.
Sahama lil* (pr/! 3rd. p.m.
sing. ///.): (37:141). (L; T; R;
LL)
Saha Lf*
To overlook, neglect, be heed-
less, unmindful, give no heed.
Sdhun jy>L*: Those who are
unmindful.
Sdhun jj*L* (ac?. p/c. m. plu.):
(51:11; 107:5). (L;T;R;LL).
Sa'a «L
To treat badly, do evil to dis-
grace, be evil, wretched or
grievous, vex, annoy. Su'un
<^*: Evil. Sayyi'an * ( _ ? *: Bad;
Wicked; Evil (used both as
substantive and adjective).
Sayyi 'atuniL^ : Evil; Sin, Bad
action. Su 'atun V^i plu. Sudt
O^: Corpse; The external
portion of both sexes; Shame.
Si'a U~*: Was distressed.
Asa' a «L*I: Worked evil.
Asa 'turn *Ij L* I : IV. Sd 'a <■ L*
(triliteral 5a 'a is intransitive
but i4sfl'a IV. is transitive).
Musi'u ' lS ^j>: Evil doer. Su 'un
*_^*: Wicked; Evil. Su'un <-j~>:
Evil; Bad; Wicked; Mischief
275
Saha rL*
Sada jL
and corruption; Anything that
makes a person sad and sor-
rowful. Sayyi'au <^ t -^: Vi-
cious. Sayyi'atun jL~* : 111;
Evil; Bad.
Sd'a <- L* (prf. 3rd. p.m. sing.): He
was evil. Sd'atCjtL* (prf. 3rd. p.
f. sing.): She was evil. Yasu'u
\}j~jj (imp. 3rd. p.m. sing.): They
do evil; they disgrace. Tasu'tj~* J'
(imp. 3rd. p. f. sing, juss.): She
annoys, causes trouble. Si'a ^^
(pp. 3rd. p.m. sing.): He was
grieved. Si'at cJLkk (pp. 3rd. p.
/ .wig.): She will wear a grieved
look. Asa'a *U (prf. 3rd. p.m.
sing. IV.): He did evil. Asa'w
IjjLul (pr/ 3rd. p.m. p/w. TV. ):
They committed evil. Asa'tum
(♦J'LJ (prf. 2nd. p.f. plu. IV.): You
committed evil. Musi'u ^ <J ^j>(ap-
der. m. sing. IV): Evil doers.
Sau'un ejl» (n.): Evil. Su'un <-j**
(n.): Evil; Harm; Wicked; Any-
thing that makes a person sad and
sorrowful. Sayyi'an \Ll* (n.):
Evil. Sayyi'atun XL^ (n.): Evil,
111, Bad. Sayyidt oLL~* (n.plu.):
Evil deeds. Astra 'a I^J (elative):
Worst of evils. Suw'd ^Ij*-
(elative/. of Aswa'a): Much evil.
Sau'atun'iij^(n.): Corpse; Dead
body. Sau'dtCj\tj^(n.): Naked-
ness; Corpse; External portion of
the organs of gender. (L; T; R;
LL).
The root with its above forms has
been used in the Holy Qur'an
about 166 times.
Saha r Lj
To lead a wandering life.
Sdhatun i»Li: Open-space;
Square; Courtyard open to
sky.
Sdhatun <l>L* (n.): (1^J>1— j
37:177). (L;T;R;LL)
Sada jL
JSjj i 1 1 I ' I i »^-.' ( A i L--i.i ' i I i y*>
To be lord, noble and glorious,
rule, lead, overcome in glory.
Sawida i»L<: To be black,
bold. Sawwada Wajhuhu
i^s-j iyM. To disgrace any one.
Iswadda $jJ\: To beget a
black boy, boy who is chief.
Swdd jlj~»: Great number. Al-
Siyyidda S jlLJI: Blessed lady.
Aswad ij**\: Black; Greater.
Aswadda wajhuhu *4>j ij*J:
His face became expressive of
grief or sorrow. He became
sorrowful or confounded. He
became disgraced. It is a token
of bad conclusion and failure
and sorrow.
Iswaddat ojj~J (prf. 3rd. p. f.
sing. IX.): She shall be clouded
because of sorrow. Taswaddu
ij^J' (imp. 3rd. p. f. sing. IX.):
Whose (face) is clouded. Aswad
jj~J (elative): Greater, Black.
276
Sara
jLwj
Sata iL
Siidun j_^ (n.plu. of Muswaddan
\$j*M «): Great people; Black ones.
Sayyidan \SL» {act. 2nd. pic. m.
sing, ace): Leader; Noble; Mas-
ter. Sddatun »jLu (n. plu. of
Sayyidamx^ ): Chiefs. (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 10 times.
Sara jL
To mount, climb or scale a
wall, assault or assail.
Aswiratun IjjJ\ sing. Siwdrun
j\j~* : Bracelets. Sawara SjjLj:
To rush upon. Suratun ijj~>:
Dignity; Rank; Row of stones
in a wall; Eminence; Mark or
sign; Elevated and beautiful
edifice ; S omething full and com-
plete; Chapter of the Holy
Qur'an. Chapters of the Holy
Qur'an are called Sura ij^
because: 1) One is exalted in
rank by reading them and at-
tains to eminence through
them. 2) Everyone of them is
an elevated and beautiful edi-
fice. 3) They serve as marks
for the beginning and the end
of the different subjects dealt
with in The Holy Qur'an and
each of them contains a com-
plete theme. This word is not
used for chapters other than
that of The Qur'an. Thename
Surah ijj~* for such a divi-
sion has been used by The
Qur'an itself (2:24; 17:20).
It has been used in Hadith
also. Says the Holy
Propriety, "JustnowaSwra/j
has been revealed to me and
it runs as follows ..." (Mus-
lim). From this it is clear that
the name Surah for a divi-
sion of The Holy Qur'an has
been in use from the very
beginning and is not a later
innovation.
Tasawwaru ljj^~ *j (prf. 3rd.
p. m. plu. V.): They scaled,
climbed. Surun jj~, (n.): High
wall; Wall. Aswiratun »j4*J in.
plu. of Siwdr j\j^): Bracelets.
Asawira »jj LJ in. plu. ace):
Bracelets. Suratun 'ijj** («.):
Chapter of the Holy Qur'an.
Suwarun Jy ^ (n. plu. of
Suratun.): Chapters of the Holy
Qur'an. (L; T; R; Qurtubi; Ibn
Duraid; Jouhari Azhari, Ibn al-
A'rabi; Abu Ubaidah; LL)
The root with its above forms has
been used in the Holy Qur'an
about 17 times.
Sata 3?L
To mingle, mix, begin (war),
be oppressed. Sout J?j-^:
Mixture; Scourage; Portion;
Leather whip; Lash; Lot. Sauta
'adhdb ollt J?j—: Mixture
of various punishment resem-
277
Sa'a i Lj
Safa ciL
bling a scourage; Share or por-
tion of punishment; Scourage
and various kinds of punishment;
Whip of punishment. .
SautJ?^ (n.): (89:13). (L;T;R;
LL)
Sa'a pL<
To let run free, pasture freely,
be lost. Sd 'atun <L&Lj: While;
Present time; Distance, Hour;
Time. It is used in three senses:
1) Death of a great and famous
person (Sd'atun al-Su gh rd
^yt^aJI <LtLo ). 2) National
calamity (Sd'at al Wustd
h..jJl itLj) 3) the Day of
Judgment {Sd'at al-Kubrd
ijj-xJIitLo).
Sd'atun <lcLu (n.): (L;T;R;LL).
This word has been used in the
Holy Qur'an about 48 times.
Suwa'un s* lj~u
Name of an idol that have been
worshipped by the Antedilu-
vian and again after The Flood
by certain tribes of Arabs spe-
cially by BanuHudhail. It was
in a woman's shape, repre-
senting female beauty.
Suwa'un H\jL: (71:23). (L;T;
R; Ibn 'Abbas; LL)
Sagha I Lu
To pass easily, agreeably and
pleasantly down the throat; To
be easily swallowed. Sd'i gh un
s*jL>: That which passed pleas-
antly down the throat; Agree-
able to drink and swallow eas-
ily; Pleasant to drink. Asd gh a
pLJ (IV). To cause to pass
easily down the throat.
Yasighu i--— <j (imp. 3rd. p.m.
sing.): He swallows (14:17).
Saighun/Saighan UuLu / soL
(nom./acc. act. pic. m. sing.):
Easy and pleasant to swallow
(35:12; 16:66). (L;T;R;LL).
Safa CiL
• * 't\* '
To smell, bear patiently, put
off, postpone, give to a person
full power. Saufa Ci^ : Par-
ticle indicating the future but
longer than Sa; Particle pre-
fixed to the indicative and en-
ergetic moods of the aorist
tense in order to give them a
future and certain definite posi-
tive and convincing signifi-
cance and is occasionally joined
to other prefixes as in fala-
saufa. (L; T; LL; Asas)
Saufa Lij~u : It has been used in the
Holy Qur'an about 42 times.
278
Saqa JjL-
Sama »L
Saqa JjL-
^JJ^i.
ill,
A3 1
To drive, impel, urge. Suqa
<jj~j: Will be driven. Yusaquna
jjiL-j: They are driven or led.
Sdiqun^L*: Driver. Suqjj^
plu. Aswdq jlj—: Market;
Stem; Leg. Kashafat 'an
Sdqaihd cJuiS L^JLj jx
(27 :44) is a well known Arabic
idiom meaning to become pre-
pared to meet the difficulty or
to become perturbed or per-
plexed or taken aback. Only
ignorance of the Arabic lan-
guage would make anyone
adapt the literal significance of
the phrase which literally means
she uncovered and bared her
shanks (27:44). Similarly the
meanings of Yukshafu 'an
Sdqin jLx js. <Jl££*j (68:42)
means there is severe affliction
and the truth laid here. It is
indicative of a grievous and
terrible calamity and difficulty.
Masdq^jLm* >: The act of driv-
ing.
Suqna LJL- (prf. 1st. p. plu.):
Wedrived. Nasuqu Jj— J (imp.
1st. p. plu.): We will drive. Siqa
(J*** (pp. 3rd. p.m. sing.): He
was driven. Yusaquna jjSL* u
(pip. 3rd. p.m. plu.): They will be
driven, are driven. Sdq jLu (n.):
Shank. Saqai[ji^(n. dual. Suq
Jj~j n. plu. of Sdq jL ): Stems.
Aswdq Jjlj~J (n. plu. of Suq):
Markets. (L; T; R; LL).
The root with its above forms has
been used in the Holy Qur'an
about 17 times.
Sawwal J^lu
To delude, entice, contrive,
suggest, prepare, embellish, de-
ceive, lead one to error. (L; T;
R; LL).
Sawwala Sy^" (prf- 3rd. p.m.
sing. II.): He has held out false
hope (47:25). Sawwalat cSjL
(prf. 3rd. p. f. sing. II): It has
held out false hope (12:18; 83;
20:96). (L; T; R; LL)
Sama »L
To go to pasture, afflict, im-
pose a hard task or punish-
ment upon. Simd L-~-: Sign;
Mark. Some suppose this word
to be derived from Wasama
~Jj. Muawussim: One who
makes a mark of distinction;
Person of mark or distinction;
Marked with a Simatun or
brand. As'ama*LJ\: IV. To
turn out to graze.
Musawwamatun Laj.^«:
Marked.
Yasummu »j— a (imp. 3rd. p.m.
sing.): He would afflict.
Yasumilna jj-°j~ j (imp. 3rd.
279
Sawiya '^j^
Sawiya '^L*
p.m. plu.): They will afflict.
Tusimuna jj^. r .>J (imp. 2nd.
p.m. plu. IV.): You pasture. Simd
L-- («.): Appearance; Marks.
Musawwimin jy^a (ap-der.
m. plu. II. ): Swooping and havoc
making. Musawwamatun lJj~jj>
(pis. pic. f sing. II.): Well-bred.
(L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 15 times.
Sawiya j^L
To be worth, equivalent to.
Sawwa ^jj^: To level, com-
plete, arrange, make uniform,
even, congruous, consistent in
its parts, fashion in a suitable
manner, make adapted to the
exigencies or requirements,
perfect a thing, put a thing into
a right or good state. Istawa
i£jLj)\: To establish, become
firm or firmly settled, turn to a
thing, to direct one's direction
to a thing, mount. 'AldSawdin
,£j~i ( _ ? lx: On terms of equality
i.e. in such a manner that each
party should know that it is
free of its obligations; At par.
Sawiyyun 1$^: Even; Right;
Sound in mind and body.
Sawiyycm\j**: Being in sound
health. Sawwa ^jj^ II. To
proportion, fashion, perfect,
level, equal, fill the space.
Sawd \j~> : Midst.
Sawwa ^y^ (prf. 3rd. p.m. sing.
II): He perfected. Nusuwwi
<jj~j (imp. 1st. p. plu. II.): We
hold equal, reproduce to a com-
plete form. Tusawwd JtJ~Z (pip.
3rd. p. f. sing. II): She made
level. Sawd ^jL* (prf. 3rd. p.m.
sing. III.): He had filled. Istawa
^jZ~j\ (prf. 3rd. p.m. sing. VIII.
with 'Aid < Js. ): He established
on; (with lid A\)\ He turned
himself towards, attained perfec-
tion, stood firm, attained perfec-
tion and fullest vigour. Istwat
OjI*J (prf. 3rd. p.f sing. VIII.):
She came to rest. Istawaita
C«jjJ^I (prf. 2nd. p.m. sing.
VIII): Thou seated perfectly.
Istawaitum
f-'-L*~ JJ
I (prf. 2nd.
p.m.plu.): Yousitfirmly. Yastawi
ijjZ^jj (imp. 3rd. p.m. sing.
VIII.): He is equal. Yastawiyani
jLj^-j (imp. 3rd. p.m. dual.):
The twain are equal. Yastawun
jjjJL-uj (imp. 3rd. p.m. plu.):
They are equal. Tastawu IjjJL-J
(imp. 2nd. p.m. plu.): You mount
firmly. Suwan \£y*> («.): Fair.
Sawdun Aj^i (n.): Same; Alike;
Equal. Right; Balanced; Midst;
Fair. Sawiyyan U^ (n. ace):
Sound health; Physically fit; Suc-
cessive; Perfect and well propor-
tioned. Sawwaitu c^ (per.
1st. p. sing. II): I have shaped.
Sawi ^^lu (n.): Right. (L; T; R;
LL)
The root with its above forms has
280
Saba C->Lu
Sara ,Lu
been used in the Holy Qur'an
about 83 times.
Saba C-»L
To wander at random, be set
free to pasture. Sdibatun <LJLi
from Saba: It ran by itself and
wandered at random and was
set free to pasture. It signifies
any domestic beast left to pas-
ture without attention. Libera-
tion of certain domestic ani-
mals to pasture and prohibiting
their use or slaughter in honour
of idols was a practice among
the Arabs in pre-Islamic days.
They were selected mainly on
the basis of the number, sex
and sequence of their springs.
The verse 5: 103 is an illustra-
tion of the artbitrary invention
of certain supposedly religious
obligations and prohibition.
God has not ordained anything
like Sdibah etc. Lexicogra-
phers and commentators are
by no means unanimous in
their attempts at their defini-
tions. According to some the
animal set free was to be the
mother of a bahtrah "*j*?u , an
animal which had brought forth
females at successive births.
SM'batinUL,(n.): (5:103). (L;
T; R; LL; Ma'ani, Kashshaf).
Saha r L
7T i i ii I .
UiXw. 1 . L>— w J
To flow over the ground (wa-
ter), run backwards and for-
wards, turn, move. Siyahat
Co-L-*: Travel; Journey;
Tour. Saihun nL*\ Devotee;
Wandering; One who fasts;
One who holds himself back
from doing or saying or think-
ing evil.
Sihfi \j^-^ (3rd. p. plu. prt.) Go
aboutfreely(9:2). Saihuna^jsC^
(act. pic. m. plu): Those who
fast, who hold themselves back
from doing, saying or thinking
something evil (9:112). Saihatun
Cj l»tLu (act. pic. f. plu.): Those
(f.) who fast, who hold them-
selves back from doing, saying or
thinking something evil(66:5). (L;
T; R; LL).
Sara j L
To go, travel, be current,
move, journey. Sairun j~*:
The act of giving; Journey.
Siratunij^: State; Condition;
Make;Form. SayyaratumjC^
: Company of travellers; Cara-
van. Sayyara j~*: II. To
make to go; Cause to pass
away.
Sara jL* (prf. 3rd. p.m. sing.):
He travelled. Tasini j^i (imp.
3rd. p.f. sing.): She shall move.
Yasiru lj^-— j (imp. 3rd. p.m.
281
Sala JL
Sha'ama ^U
plu. ) They journeyed. Sim \jj~*
(prt. m. plu.): Travel. Nusayyiru
JLuJ (imp. 1st. p. plu.): We shall
set in motion. Yusayyiru ^H-j
(imp. 3rd. p.m. sing. II.): He
enables you to journey. Suyyirat
C>j~j> (pp. 3rd. p. f. sing.): She
could be moved. Sayr j^ (v.n.):
Fast movement. Sayyaratun
»jLw (n.): Caravan. Siratun "t>j~*
(n.) State. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 27 times.
Sala JL-
To flow. Sailun A\~*: Brook;
Torrent; Flood; Water course.
Asala J-J: IV. To cause to
flow. Sdlat cJLj: Flowed.
'Asalna LJLI : We made to
flow. SailA~*: Torrent; Flood.
Sdlat cJLu (prf. 3rd. p.f. sing.
IV): (13:17). Asalna IdJ (prf.
1st. p. plu. IV): (34:12). Sailun
J*L (ii.): (13:17;34:16).(L;T;R;
LL).
Saina'a
Mount Sinai; Mount where
Moses received the Divine
Commandments .
Saina 'a '<■ LlL («.): (23:20). Sinina
i>u— *: The other form of Saina 'a
(95:2). (L;T;R;LL).
Shin
It is the thirteenth letter of
arabic alphabet. According to
Jummal it value is 300. It has
no equivalent in English. Ac-
cording to the rules of translit-
eration it is written as sh and is
pronounced like the English sh
as in the word "shadow". It is
of the category of Mahmusa.
Sha'ama >L£
To draw ill, cause dismay, be
struck with wretchedness and
contempt. Shu'mun -JLi:
Wretchedness; Contempt; Ca-
lamity; Unrighteousness.
Ashdb al-Mash'amah \ r &^>\
Sat, * all: The wretched ones;
Those who have lost them-
selves in evil and are prone to
unrighteousness.
Mash'amatun 4 at',** («.):
(90:19). (L;T;R;LL).
282
Sha'ana ^li
Shata
Sha'ana jU
To pursue an aim, perform a
thing well, know, care for.
Sha 'nun j l^/Sha 'nin j Li (nom.
/gen): Matter; Business; Thing;
Affair; State; Condition; Concern;
Dignity ; Natural; Propensity; State
of glory; Way; Concern. (10:61;
55:29;80:37;24:62)(L;T;R;LL).
Shani'uka (iJLili see Shana'a.
(p. 299)
Shabahai^/Shabbaha
To liken, compare a thing
with anyone, assimilate, ren-
der a thing dubious to any-
one, resemble. ShubbihaZjj:
Was made to be like (it),
made to resemble, made du-
bious, seemed as if had been
so; Matter was rendered con-
fused, obscure and dubious
(T; R); To be made like.
Mutashabih *j LLLq : Mutu-
ally resembling one another;
Consimilar; Homogeneous;
Same; Coherent; Susceptible
to different interpretations.
Mushtabihun <uzJL»; That
which is similar.
Shubbiha *~L (pp. 3rd. p.m.
sing. II.): He was made to re-
semble (one crucified to death).
Tashdbaha <bLU' (prf. 3rd.
p.m. sing. VI.): Became alike.
Tashabahat c^jLU' (prf. 3rd.
p. f. sing. VI.): She became
alike. Mutashabihan/Muta-
shabihin ^LL^/L$jLli/> (ace.
/ap-der. m. sing. VI.):
Consimilar; In perfect sem-
blance; Similar (in kind).
Mutashabihat olfjLli* (ap-
der. f. plu. VI.): Which are
susceptible to various interpreta-
tion. Mushtabihan \^jL» (ap-
der. m. sing. VIII. ace.): Like
each other; Similar. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 12 times.
Shatta i
LV--.i i ' L Ly.i' 1 L 7 - Jw .i t
To separate, be scattered, be
dispersed, be various, be di-
vided, be diversed. Shattun
Hi plu. Ashtat oLiAl: Sepa-
rate; Divided into classes.
Shattac^: Diverse; Disperse;
Separate; Divided; Separately,
plural of Shatitc~fJ^. (L;T;R;
Baidzavt;LL).
ShattanlLi(adj.): (20:53; 59: 14).
Ashtdtan LflLil (ace. n. plu.):
(24:61;99:6).
Shata L^i
i >.. *-
To pass winter, be cold. Shita:
*UL: Winter. (L;T;R;LL)
283
Shajara^^L
Shakhasa "^a^L
Shita*lz£(n.): (106:2). (L; T;
R;LL)
Shajara^-i
' -\f ' '■■■
To avert, be a matter of con-
troversy, dispute about, turn
aside, thrust (with a spear),
be disputed between. Shajar
alamru bainahun jsrj^
a^.SjaJ\ : The affair or case
became complicated and con-
fused so as to be a subject of
disagreement and difference
between them. Shajarun
j*-Z>l Shajaratun'ijS^: Tree;
Plant having a trunk or stem;
Stock or origin of a person
they say: Huwa min
Shajaratin tayyibatun j-«y>
i*li? ijsyij He is of good stock
or origin.
Shajara _/*-i (3rd. p. m. sing.)
Shajarun Jk2i (generic n.)
Shajaratun »^*<-i (nom.)
Shajaratan » v kli (ace.)
Shajaratin 'i'J*ul: (gen. n. of
unity.): (L; f ; R; LL)
The root with its above five forms
has been used in the Holy Qur ' an
about 27 times.
Shahha 5-e-i
T Ml I ' l^^wU ( l^bwU
To be avaricious, niggardly,
stingy, greedy. ShuhhunrJ^:
Avarice; Selfishness; Greed;
Niggardliness; Covetousness.
Ashihhatun 2.*.£\ plu. of
Shahhun
71m*M
Avaricious.
Ashihhatan £*JLl (act. 2 pic.
m. plu.): Shuhhun ru5> (n.): (L;
T; R; LL).
Shahama*^
To five or feed with fat.
Shuhum *_)■*<■£ plu. of
Shahmun: Fats; Salts; Pulp;
Fleshy part.
Shuhum *j*Ji(n.plu.): (6:146).
(L; T; R; LL)
Shahana^puiL
To fill, load. Mashhun
jj^JLo: Filled; Loaded (ship).
Mashhun jjps-Lo (pet. pic. m.
sing.): (26:119; 36:41; 37:140).
(L; T; R; LL)
Shakhasa '^a-^L
To be raised up, fixed (the
eyes) in horror, fixedly store
(in horror). Shakhisun ^a*JL :
That which is fixedly, stare
(in horror). (L; T; R; LL).
Tashkhasu l) a>...U: Fixed stare
(in horror) ( 14:42). Shakhisatun
<u^a>Li (act.pic.f. sing.): Trans-
284
Shadda
Shariba «-
rV
fixed (21:97). (L; T; R; LL)
Shadda Jui
To bind tightly, strap,
strengthen firmly, run, estab-
lish, make firm, hard, strong,
be advanced (day), be in-
tense. Ushdud iJuif: Harden;
Strengthen. Shadid X ; -Li plu.
Shiddd iljbi and Ashiddd'u
<■ I jlS I : Great; Firm; Strict; Ve-
hement; Strong; Violent; Se-
vere; Mighty; Terrible; Stern;
Grievous; Miserly; Nig-
gardly, (adj. of the forms
Fa 'il and Fid! are used indif-
ferently for both m. and/):
Ashuddun Juil: Age of full
strength; Maturity. Ishtadda
Jilil: VIII. To act with vio-
lence, become hard.
Shadadna LoJLi (prf. 1st. pr.
plu.): We strengthen, made firm.
Nashuddu jlIj {imp. 1st. p.
plu.): We shall strengthen.
Ushdud iJLil {prt. m. sing.):
Strengthen; Raise; Attack.
Shuddil IjJL* (prt. 3rd. p.m.
plu.): You tie fast, bind fast.
Ishtaddat o JULi I (pr/ 5rJ. p. /
s/«g. VIII.): She became hard,
violent. Shadidun JuJiS (ac?.
2nd. pre. /n. sing.): Severe;
Strong; Mighty; Sternly; Great
strength; Violent (warfare). Ex-
treme limit. Shiddad/Shiddadan
s\xi/s\xl (ace./ ac?. 2«J. p/c.
m.plu.): Hard ones; Great sever-
ity; Strong; Terrible; Ferocious.
Ashiddd'u efjuil (act. 2nd. pic.
m. plu.): Firm and strict.
Ashuddu Juil (elative): Ex-
tremely terrible; Stronger;
Harder; Mightier; Stauncher; Vil-
est; Most stubborn; Most effec-
tive; Greater. Sometimes it is
used to show excess or vehe-
mence in any matter. Ashudd
JLil (n.): Age of full strength;
Physical, intellectual or spiritual
maturity to give evidence of rec-
titude of conduct. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 102 times.
Shariba L» -&
To drink, swallow, sunk in,
absorb. Shirbun <JjZ>: Por-
tion of water; Time of drink-
ing. Shurbun o^A: Drink-
ing. Shdribun ojLi: One
who drinks. Shardbun o l_^i :
Drink; Beverage; Portion.
Mashrabun^jjAji: Drinking
place. Ashraba t-J^il: TV. To
give to drink, make to drink,
permeate as. Ushriba fi-
qalbihi <uii <j o^A :Love of
such and such a thing perme-
285
Sharaha
L?L
Shirdhimatun L> jp
ated his heart. The word is so
used because love is like alco-
hol that intoxicates one who
partakes of it.
Shariba Opi (prf. 3rd. p.m.
sing.): He drank. Sharibu \y£
{prf. 3rd. p.m. plu.): They drank.
Yashrabu o^-ij (imp. 3rd. p.m.
sing.): He will drink. Yashra-
buna oyjj^-i {imp. 3rd. p.m.
plu.): They will drink.
Tashrabuna oy.j^ {imp. 2nd.
p.m. plu.): You drink. Ishrabu
l^j/il (pr?. m. p/w.): You drink.
Ushribu l^j^il (p/p. 3rJ. p.m.
p/w. /V.): They were made to
drink, were permeated with
(love), were made to imbibe (the
love of), (the love was) made to
sink. Sharibuna/Sharibina
jjjj Li/ i>uj Li {nom./ act. pic.
m. plu.) Drinkers; Those who
drink. Mashrabun o^JLi {n. of
place): Drinking place. Masharib
yjjLLo (v. n. plu.): Drinks (of
various kinds). Shirbun^JjZ:{v.
n.): Drinking. Shurba^jj^ (v.
rc. ace): Drinking. Shardbun
^jlj^/Shardban/Sharabin (nom
/acc./gen. n.): Drink. (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 39 times.
Sharaha
Zr
To open, enlarge, expand,
spread, uncover, disclose,
explain.
Sharah r^{prf. 3rd. p.m. sing.):
He expands, accepts from the
core (of heart). (16:106).
Yashrah r^j {imp. 3rd. p.m.
sing, juss): He expands, makes
open, opens (6:125). Nashrah
r^lJ {imp. 1st. p. plu. juss.): We
expand, open. Ishrih r-il {prt.
m. sing.): Expand; Enlighten
(20:25). (L;T;R;LL).
Sharada VJ*
* A ' f * '& f | *.:
To become a fugitive, flee,
escape, depart, run away at
random. Sharrida $£ : II.
To disperse. (L; T; R; LL).
Sharrida $2i {prt. m. sing. II.):
He scatters, disperses. (8:57).
(L; T; R; LL).
Shirdhimatun Lojp
The word is possibly derived
from Sharradh for Sharrada,
(to scatter). Band; Despicable
and Dispersed people; Party;
Company of people. Its plu.
is Shradhim »'i\jZt
Shirdhimatun Le Sj£i (it.): Party;
Company of people; Small com-
pany (26:54). (L; T; R; LL)
286
Sharra^ii
Sharaqajj^-
Sharrayi
To do evil, be illnatured, wicked.
Yashirru jAj Yasharru jJL>: To
find fault, defame. Sharrun'jL
plu. Ashrdr j\j£\: Evil; Bad;
Wicked; Vicious ones. It is
notable that Shurrun is an ex-
ceptionalform of elative adjec-
tive while the measure for
elative in Arabic is Afa'la.
Shararun jjZj\Au. Ashrdr J\jZj\:
Sparks of fire.
Sharrun/Sharran^ I \JL inom.
/ace. n.): Evil; Bad; Worse. (5:60).
Ashrdr jl^it (n. plu.): Vicious
ones; Wicked. Shararun \j\j£(n.
plu. gen.): Sparks. Its sing, is
Shirdratun tj\jii. (L; T; R; LL)
The root with its above four forms
has been used in the Holy Qur'an
about 31 times.
Sharata iji
To impose a condition.
AshrdUin J? Ij*il plu. of
Shartun: Sign; Token. Ashrdt
plu. of Shartun with Fatha on
the second radical Q not of
Shartun with sukun on it. That
is why that the former
{Shartun) means sign and is
transformed to the plu. as
AshrdUin \>\jL\ and the latter
Shartu J?j£ means condition
and is transformed to plu. as
Shurut J?jj-i
Ashrdt J»lj!il (n. plu.): Signs
(47:18). (L;T;R;LL)
Shara'a
£/*
To be seated upon a road,
open a street (door), estab-
lish a law, begin, appoint a
religion. Shurra'un\s.j£ plu.
of Shdri'un pjLi: In shoals;
Upon Shoals; Breaking the
water surface; Holding up
(their heads); Appearing
manifestly. Shir'atun ks.jZ>
and Shari'atun
1Uj*M.
Law
or institution prescribed by
God; Right way or mode of
action; Clear highway,
course or path.
Shara'a '</£ {prf. 3rd. p.m.
sing.): He ordained (42:13).
Shara'u \j&'j2i {prf. 3rd. p.m.
plu.): They decreed (a law)
(42:21). Shurra'an Lt^i {act.
pic. f. plu. ace.): Shoals upon
shoals (7: 163). Shir'atun is.jL
(n.)\ Spiritual law (5:48).
Shariatun uuJi' {act. 2nd. pic.
f.sing.): System of divine law;
Way of belief and practice
(45:18). (L;T;R;LL).
Sharaqa JjyL
To split, rise, slit. Sharqiyyun
^JijZ>: Of or pertaining to the
east. Eastern. Mashriq^jJ^:
287
Sharaqajj/L
SharikaiJyL
Place of sunrise; East.
Mashriqain caJ^JLo: Two
easts; Two horizons; Two
places where the sun rises (in
winter and summer; East and
West). Mashdriq jjLLo: Dif-
ferent points of sunrise,
whence the sun rises in the
course of the year; Beam;
Gleam; Eastern parts.
Ashraqa jj«Sl: IV. To shine,
rise. Ishrdq jl^l: Sunrise.
Mushriqun J .-l*: One on
whom the sun has risen; Who
does anything at sunrise; One
entering at the sunrise.
Ashraqat cJ^Al (prf. 3rd. p. f.
sing. IV.): She beamed, radi-
ated. Mashriqin cr^j^-» (ap-
der. m. plu. IV.): Entering at
the sunrise. Mashriq JJi* (n.):
East. Mashriqayn ayijJLo (n.
dual.): Two easts; East and the
West. Mashdriq JjLLo (n.
plu.): Easts. Places of the set-
ting (of sun) ; Different points of
the horizon from whence the
sun rises in the course of the
year. Ishrdq jlj-il (v. n. IV.):
Sunrise. Sharqiyyan tlij-i (n.
adj.): Eastern; Facing the East;
Place where the sun shines; Open
dwelling place. Sharqiyyatun
£<£jZ> in. adj.): East. (L; T; R;
LL).
The root with its above forms has
been used in the Holy Qur'an
about 22 times.
SharikaiJ^
To be a companion, be sharer,
be partner. Shirkun d^-i:
Share; Participation; Polythe-
ism; Idolatry; Making associ-
ate or partner with Allah.
Shartk iiLj-2 plu. Shuraka'
*\£
T*-
Associate; Partner;
Sharer. Nouns of the second
declension when followed by
the affixed pronouns take the
three inflexions thus Shuraka ',
Shuraka 'i, Shuraka 'a. Shdrak
(III.): To share with. Ashraka
dJj-il (IV.): To make a sharer
or associate, give companions
(to God), be a polytheist or
idolater. Ashraktumuni
^Jiy^jLV You associated
me as partner. Mushrik di^im:
One who gives associate to
God; Polytheist. Mushtarikun
dJ^JLo (VIII.): One who par-
takes or shares. See also Nid.
Shdrik JjLi (prt. m. sing. III.):
Share with. Ashraka u)j&\ (prf.
3rd. p.m. sing. IV.): Associated
partners (with God). Ashraku
\J>j£\ (prf. 3rd. p.m. plu. IV.):
They associated partners (with
God). Ashrakta c£j2i\ (prf.
2nd. p.m. sing. IV.): Thou asso-
ciated partners (with God).
Ashraktum *^5"j-i I (prf. 2nd. p.m.
plu.): You associated partners
(with God). Ashraknd L^il (prf.
1st. p. plu. IV.): We associated
partners (with God). Yushriku
288
SharikaiJ
v~"
Shara ^Jl
S L£j (imp. 3rd. p.m. sing. IV.): He
associates partner(with God). An
Yushraka iLij js.: (That) a
partner be associated (with God).
Yushrikuna oJ>j>^ (imp. 3rd.
p.m. plu. IV.): They associate
partners (with God). Yushrikna
jj5" -1j (imp. 3rd. p. f. plu. IV.
ace): (That) they shall associate
partners (with God). Tushrika
Sj^j (imp. 2nd. p.m. sing. IV.
ace): (That) thou associate part-
ners (with God). Tushrikuna
ijSLij (imp. 2nd. p.m. plu. ace.
IV.): You associate partners (with
God). TashrikulTashrikuna
jJ>jJlj/\J>Jij (imp. 2nd. p.m.
plu. IV. ace): (That) you associ-
ate partners (with God). Ushriku
liLif (imp. 1st. p. sing. IV.): I
associate partners (with God).
Ushrika ii) Li I (imp. 1st. p. sing.
IV. ace): (That) I associate part-
ners (with God). Yushraka liLij
(pip. 3rd. p.m. sing. IV. ace):
(That) someone is associated (with
God). Ashrik liJLil (prt. m. sing.
IV. ace): Associate (him in my
task). La Tushrik liLiJ 'i (prt.
neg. m. sing. IV.): Associate no
partner (with God). LaTushriku
LSLiJ V (prt. neg. m. plu. IV.):
You associate no partner (with
God). Sharikun duJ* (act. 2nd.
pic. m. sing.): Associate partner.
Shurakd' <- ISLi (act. 2nd. pic. m.
plu.) Associate partners. Mushrik
dJj-Lo (ap-der. sing. m. IV.): Who
associate partners (with God) ; In-
fidel. Mushrikatun ~i£jL» (ap-
der. f. sing. IV.): f. Associator.
Mushrikuna ^J> jJj>/Mushrikina
jjSLi* , (nom./gen. ace ap-der.
m. plu. IV.) Polytheists; Those
who as sociate partners (with God) .
Mushrikat o ISLi* (ap-der. f.
plu. IV.): Woman polytheist.
Mushtarikuna jjfjLJLo (ap-der.
m. plu. VIII.): Sharers. Shirkun
SjL (n.v.): Associating partners
with God; Partner ship. (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 168 times.
Shara ^J*
To buy, sell, barter, purchase,
conclude a sale, give or take
in exchange, refuse, choose,
prefer, give up anything and
take another, lay hold on an-
other.
Sharau lj_^i (prf. 3rd. p.m.
plu.): They sold. Yashri ^yL>
(imp. 3rd. p.m. sing.): He sells.
Yashruna jjj-^j (imp. 3rd. p.m.
Yashruna jjj-^j (imp. 3rd. p.m.
plu.): They purchase, prefer,
exchange, sell. Ishtra ^Llil
(prf. 3rd. p.m. plu.): He pre-
ferred. Yashtari <jy£j (imp.
3rd. p.m. sing. VIII.): He who
follow ways. Yashtarilna jjJlIj
(imp. 3rd. p.m. plu. VIII.): The
289
Shata'a Iki
Shatana
take. Li Yashtaru \jjLLJ {imp.
3rd. p.m. plu. VIII.): That they
may acquire. Nashtari ^ JLlj
(imp. 1st. p. plu.): We accept,
barter. La Tashtru \jjZ£j V
(prt. neg. m. plu.): Do not take.
Ishtarau j^-i I: Accept. (L;T;
R; LL).
The root with its above forms has
been used in the Holy Qur ' an 25
times.
Shata'a Iki
To bring out the stalk (of a
plant), sprout forth, walk on
the bank of a river or valley.
Shat'un Lki: The stalk of a
plant. Shati'un ' la & plu.
Shawdtiun: Branch of or
shoot of a river or valley, .
Shaft 'un\Li(n.): Sprout (48: 29).
Shatiurr^L^in.): Side (28:30).
Shatara 'Ja^
To part in two, divide into
halves, the direction of, to-
wards.
ShatraJaZ («.): Side; One half;
Part; Towards; in the direction of
(2:144, 149, 150). (L;T;R;LL).
Shatta 3x£
U.~, j , l-i.", .' [J?jh.z. vn."<
To be far off, wrong anyone,
treat with injustice, go beyond
due bounds. Shattan ILi : Ex-
travagant lie ; Exceeding ; Redun-
dant; Excess. Ashatta"\a£\: To
act unjustly, IV.
La Tushtit Jakii *i (prt. neg. m.
sing.): Delay not (by giving to date
of decision) (38:22). Shatatan
lkk£ (n. ace): Preposterous thing
farfromthetruth(18:14;72:4). (L;
T; R; LL).
Shatana
To be obstinate, perverse, be-
come remote or far from the
truth and from the mercy of
God. Shaitan pUa-p: A being
who is not only himself far
from the truth but also turns
others away from it; Who
bums with hatred and anger
and is lost. Raghib says: "Ev-
ery insolent or rebellious one
from among jinns, human be-
ings and the beasts". The Holy
Prophet is reported to have
said, a single rider is a Shaitan,
a pair of riders is also a pair of
Shai tans, but three riders are a
body of riders (Abu Daud).
The tradition lends support to
the view that Shaitan does not
necessarily mean a devil, as
John Penrice has written in his
Dictionary and Glossary of the
Qur'anin 1873. By Shaitan is
also meant the leader, rebel-
290
Sha'aba
Sha'arayuL
lious, noisy, evil, troublesome
person.
Shaitan jUa^:( n. ): Shayatin
crbJ^(n.plu.): The rebellious. (L;
f;R; Kf; LL)
These words are used in the Holy
Qur' an about 88 times. .
Sha'aba^JLi
To separate, collect, appear,
scatter, repair, impair, send (a
message to), branch off.
Shu 'ub ojjui plu. of Sha 'bun
yjui: Large tribe; Nation; Col-
lection. Shu 'abin *_oui plu. of
Shu'batun <Lj«-i: Twigs or
branches of a tree; Space be-
tween two branches; Portion.
Shu'aib y^j^-i: Name of a
Prophet sent to the Midianites.
Their region extended from
the Gulf of Aqabah. west-
wards deep into the Sinai Pen-
insula and to the mountains of
Moab, east of the Dead Sea.
The inhabitants were Arabs of
the Amorite group of tribes.
He was a non-Israelite Prophet
who lived before Moses. He
was a descendent of Abraham
from his third wife Keturah in
the fifth generation. Midian
(by Ptolemy as Modiana) of
Abraham's son by Keturah
(Gen. 25:2) Shuaib's people
are also known as the dwellers
of the thickets. For Shu'aib
see, 7:85; 11:84; 29:36.
Shu'uban y>*«i (n. plu. ace):
Tribes. Shu 'abin t_**£ (n. plu.
gen.): Branches. Shu'aib y*^*"
(proper name): He was a Prophet
to Midian. (L; T; R; LL)
The root with its above three forms
has been used in the Holy Qur' an
about 13 times.
Sha'arayLi
' a' ' *' t f '•. 1 >'■■■ >'■■■
■ It i ii I i i* i ii I . I JU. 1 i IjjAwi i JUM
To know, perceive, under-
stand, perceive by senses, make
verses, remark. Shi'run yti:
Poetry; Verse; Art of poetry;
Feeling; Knowledge; plu.
Ash '&r j Ll£1. Shd ir jS. Li plu.
Shu'ara'Aj*J^: Poet. Shi'ra
!^yti: Sirius, which was wor-
shipped by the Arabs in Pagon
times. Sha'dir J>\ju^ plu. of
Shi'dratunij[jtJL: Signs;Rites;
Symbols. Sha' air Allah
A) \J> Lti: Signs of Allah; All
those religious services which
God has appointed as signs or
rites and ceremonies of the
Pilgrimage (Hajj ) and the places
where the rites and ceremo-
nies are performed and which
reminds of Allah, are His signs.
Mash 'aral-Hardm . \ji- \j*JL»:
Holy Mosque in Muadhalifah
(a place which lies between
Makkah and 'Arafat, six miles
from Ka'bah). Here the Pil-
grims perform their evening
and the night prayers after their
returnfrom 'Ara/afandremain
291
Sha'arayLi
Sha'ala JJti
engaged in prayers all night be-
fore the rising of the sun. The
place is specially meant for
meditation and prayer in Pil-
grimage on the ninth of Dhul-
Hijjah. The Quraish and the
Kinanah who styled themselves
as the Hams to indicate their
strength and vehemence used to
stay at Muzdalif ah, thinking to
be beneath their dignity to join
other Pilgrims in going forth to
the plain of 'Arafat (as 'Arafat
was outside the Haram). As all
distinctions were levelled by Is-
lam and thus the Pilgrims are
called upon to submerge their
individualities in the conscious-
ness of belonging to a commu-
nity of people who are all equal
before God, with no barrier of
race, class, colour or social sta-
tus separating one from another
they were told to consider them-
selves as a pair with others
(2:198, 199); (Bukhari). The
name Mash'ar al-Haram is a
compound of Mash'ar mean-
ing the place or means of per-
ception or knowledge and
Hardm meaning sacred.
Ash 'ara JlI I : To make anyone
understand, make known to.
Ash 'dr j\ju^\: Hair. Its sing, is
Sha 'ra yii: Ash 'dr jLtilis the
plu. of Sha'r(wi\hfatha on the
first radical), not of Shi 'r (with
Kasrah on it and which means
poetry.
Yash'uruna jjj*-^ (imp. 3rd.
p.m. plu.)\ They perceive.
Tash 'uruna jj^juU (imp. 2nd. p.
m. plu.): You perceive. Yush'ir
yulj (imp. 3rd. p.m. sing. IV.):
He assures, makes to know. La
Yush 'iranna 'jjxAj^ (imp. 3rd.
p.m. sing, neg.): Let him not at all
apprise. Shd'irun ^Li (act.
pic. m. sing.): Poet. Shu'ard
► Ijjii (act. pic. m. plu.): Poets.
Sha'dir ybci (act. 2nd. pic. f.
plu. of Sluiiratun'ij*x£): Symbols;
Signs. Shi'r yui (n.): Poetry.
Ash'dr jLvil (n. gen. plu. of
Sha 'rjxhi); Heirs. Mash'ar yuLo
(n. for place. Shi'rd tjj*£ («.):
Sirius; Name of a star which the
pagans considered a deity. (L;T;
R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 40 times.
Sha'ala JjLi
Tokindle,light(fire). Ishta 'ala
J*iil: VIII. To be lighted,
become shining and inflamed.
Ishta' ala Shaiban JjLLil
j LJi ( _ ? k. : To become hoary,
glisten with grey hairs.
Ishta 'ala al-Ra 'su ^ \J I Jjtii I
(VIII). Flared, gray and hoary.
(19:4). (L; T; R; LL)
292
Shaghafa La*2l
Shafa'a*J&
Sha gh afa Li*2u
To affect deeply, affect in the
hearts' core, inspire (with vio-
lentlove). Sha gh afahdHubban
C->Lfi*i: He has so affected
her that the love entered be-
neath the pericardium; To feel
a passionate love for her.
Shaghfun *_iLi: Bottom of the
heart; Pericardium. Shaghaf
LiJLi: Passionate love.
Shaghafa Li*i (prf. 3rd. p. f.
sing.): Penetrated deep. Entered
beneath the pericardium (of her
heart). (12:30). (L; T; R; LL)
ShaghalaJjuL
To occupy, keep busy.
Shu gh lun JJLi: Occupation;
Work; Employment.
Shaghalat cJi*2L (prf. 3rd. p. f.
sing.) Kept occupied (48:11).
Shughulun JJ«-i: Occupation
(36:55). (L;T;R;LL)
Shafa'a m&
»Ali i LuAi."
To make even that which was
odd, make double, pair, make
a thing to be one of the pair,
adjoin a thing to its like, provide
a thing which was alone with
another, protect, mediate, in-
tercede, be an intercessor.
Shaf'un «li: Pair; Double.
Shafd 'at aju£: The word has
the significance of likeness
and similarity, also it means
interceding or praying for a
person that he may be shown
favour. As he is connected
with the intercessor, it also
implies that the petitioner or
intercessorisaperson of higher
position than the one for whom
he pleads and also has deep
connection with the person
with whom he intercedes. (R;
L). Shafa'at <uul£ is a prayer
(Mubarrad; ThaTab) and
means increase and give in
surplus or excess. Naqatun
Shaft' un «iLiiab: She camel
with two young in her womb
(Sihah; Farra'; Abu Ubaid).
Al-QurdnShdfi'unrLsL!!* jl^i)l:
The Holy Qur'an is interces-
sor (for him who acts accord-
ing to its teaching). Man
yashfa ' Shafd 'atatan * ,f. h ^a
(4:85) "He who joins
with others and assists in do-
ing good or evil and thus aids
and strengthen and partakes
the benefits or the harms of it" .
One institutes for another a
way of good or a way of evil
which the other imitates and
thus becomes to him as if he
were one of the pair ('Ubab;
R). The significance of
Shafa'at kxiZi is that it is an
institution of a way which an-
293
Shafa'a*J&
Shafiqa ^12i
other imitate so that the latter
joins himself to his model.
Thus Shafd 'at 4juLi has two-
fold significance, firstly it en-
ables a person to walk in the
ways of righteousness by imi-
tating a model and secondly
it affords him a shelter from
the evil consequences of cer-
tain weaknesses which he is
unable to overcome by him-
self and requires the prayer
and support of a holy and
innocent person. The person
in whose favour Shafa'at
fkjuLl is sought must gener-
ally be a good person who
has made an honest effort to
win the pleasure of God
(21:28), only he has fallen
into sin, in a moment of weak-
ness. Shafd 'at ajul! can only
be made with God's express
permission (2:255; 10:3). It
is another form of repentance
(Taubah Ljj) signifies re-
forming a broken connection
or tightening up a loose one.
So whereas the door of re-
pentance becomes closed
with death the door of
Shafa 'at ati remains open.
Moreover Shafa'at is a means
of the manife station of God ' s
mercy and He is not a judge
or magistrate but Master.
There is nothing to stop Him
from extending His mercy to
whomsoever He pleases.
Yashfa' f-ii-L; (imp. 3rd. p.m.
sing.): He intercedes.
Yashfa'una jjmlL<_ (imp. 3rd.
p. m. plu.): They intercede.
Yashfa 'u IjjuLtj (3rd. m. plu. ) :
(That) They intercede. Shaft 'in
oyiiLi (act. pic. m. plu. gen.):
Interceders. Shafi'un ^Jl^ (act.
2nd. pic. m. sing.): Shufa'a'
eljuLi (act. 2nd. pic. m. plu.):
Intercessors. Shafa'atun .LclLi
(v. 7i.): Intercession. Shaf'i *JLi
(n.): Even (number). (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 31 times.
Shafiqa fjli
To pity, be anxious about,
fear. Shafaq'^j^: Fear; Pity;
Evening; Twilight with its
redness or whiteness; After
sunset. Ashfaqa jiil: To be
afraid. Mushfiqun^LZm: One
who is afraid or is in terror;
Compassionate; Tender;
Fearful one.
Ashfaqtum t ,.:jXc I (prf. 2nd. p.m.
plu. IV.): You feared. Ashfaqna
^2Lil (prf. 3rd. p. f. plu. IV.):
They feared. Mushfiqiln jjulLh,
Mushfiqin jffi ■* « (nomJacc. act.
pic. m. plu.): Shafaq jii (n.):
Twilight; Afterglow of sunset. (L;
T; R; LL)
The root with its above five forms
has been used in the Holy Qur' an
about 11 times.
294
Shafaha
Shaqqa
0">
Shafaha
To strike on the lips. Shafatun
ijLi (for Shafahatun): Lip;
Shafatdn jLLi: Two lips.
Shafatain j\li£ (n. dual): Two
lips (90:9). (L; T; R; LL)
Shafa U-i
a g mi I : I a A ..i '
To be at the point of, near its
setting (sun), appear (new
moon). Shafa I Shafwan plu.
Ashfa Liil: Extremity; Brink;
Remainder of life; Light.
Shafa UL& (».): (3:103; 9:109).
(L; T; R; LL)
Shafa { jlL
ij^i.'
tLLi
To cure, quench, restore to
health. Shifd Lii: Recovery;
Remedy; Healing. Shaf'ahu
'an al-Mas'alati jJlL^q jx
Ij^IiJ/: He relieved him from
doubt respecting the question.
Yashfika in qala J Li jl JjLIj
He will please thee if he speaks,
or his speech will please thee.
Yashfi ^ji-L; (imp, 3rd. p.m.
sing.): He heals. Yashfi ulIj
(imp. 3rd. p.m. sing, juss.): He
heals. Shifa 'un <- Lii (v.n.): Heal-
ing. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an as
many as 6 times.
Shaqqa ji
To split, cleave, spread (in the
sky, lightning, place under dif-
ficulty , impose hard condition.
Shaqqun JJi: Act of splitting;
Fissure; Difficulty; Labour;
Cleaving asunder; Trouble.
Shiqqun J-i: Difficulty;
Trouble; Stress; Travail.
Shuqqatun <LLi: Distance;
Tract; Long way; Distance
hard to reach. Shiqaq JjLi£:
Cleavage; Divergence; Chism.
The word is not used for the
party which sides with the
truth. Ashuqqa Jjji I : It shall be
hard, more troublesome, more
difficult to be born. Shaqqa/
Yushdqqu jLi/JjLLi: III. To
become hostile, oppose, cause
cleavage, contend with, resist,
separate one's self from.
Inshiqdq al Qamar j*3l I J LLiJ I
: The moon was rent asunder
Shaqaqna bjuLZi(prf. 1st. p. plu.):
We clove. Ashuqqa Jpl (imp.
1st. p. sing.): It shall be hard.
Shaqqu Ijlli (prf. 3rd. p. m.
plu. Ill): They cut themselves
off. Yushaqiqu jS LL; lYushaqqu
jLLj (imp. 3rd. p.m. sing. III.):
He opposes. TushaqqunajjiLlj
(imp. 2nd. p.m. plu. III.): You
used to oppose. Yushaqqaqu
JiLL; (imp. 3rd. p.m. plu.): They
split asunder. Tushaqqaqu J^LiJ
(imp. 3rd.p.f. sing. V.): She splits
295
Shaqiya ( _ s a2L
Shakara
asunder. Inshaqqa JJLi I (prf. 3rd.
p.m. sing. VII.): He rent asunder.
Inshaqqat cJLiil (prf. 3rd. p. f.
sing. VII): She rent asunder.
Tanshaqqu J-lii {imp. 3rd. p. f.
sing. VII): She cleaves asunder.
Shaqqan\&(v.n.acc.): Cleaving
a sunder. Shiqqin ^i (n. gen.):
Difficulty; Great hardships.
Shuqqatun <JLi (n. ): Distance
hard to reach. Shiqdqun jLii (v.
n. III.): Schism; Enmity; Breach;
Going far (in antagonism) ; Hostil-
ity. (L; T; R; Muhit; LL).
The root with its above forms has
been used in the Holy Qur'an
about 28 times.
Shaqiya [J&
To be miserable, be wretched
in distress, be unhappy.
Shaqiyyun ^yLi : Miserable;
Disappointed; Unblessed.
Ashqa ( _ s lil: Most wretched.
Shiqwatun SyLi : Wretched-
ness; Misery.
Shaqu \JLS> (prf. 3rd. p.m. plu.):
They were wretched. Yashqa
< Jl^j (imp. 3rd. p.m. sing.): He
shall be wretched, be unhappy.
Tashqd ,JiL^J (imp. 2nd. p.m.
sing, el.): That you may be
wretched, you should fail in your
mission. Shaqiyyun ^iLi (act.
2nd. pic. m.sing.): Unblessed;
Wretched. Ashqd i JLz\ (elative):
Most wretched one. Shiqwatun
syLi (v.n.): Wretchedness. (L;T;
R; LL).
The root with its above forms has
been used in the Holy Qur'an
about 12 times.
Shakara
jj> i ii i * i ^— c
To give thanks, be grateful,
realize or acknowledge one's
favour, praise. Shukrun ^xi
Giving thanks; Gratitude.
Shdkinm ^Li: One who gives
thanks or is grateful. Appreci-
ated and bountiful in reward.
Shakurun jj>^: Thankful.
Sometimes a distinction is made
between this word and
Shdkirun. The former is used
to denote a person who is
thankful for little or for noth-
ing, the latter grateful for large
favours. In the Qur'an, we
find both epithets applied to
God. When it is applied to God
Shakuris absolutely similar to
Shdkirun. Mashkurun jj>JLo
: Gratefully accepted; Accept-
able. For difference between
Shukr and Hamd see Hamd.
Shakara jSw (prf. 3rd. p.m.
sing.): He gave thanks.
Shakartum (W^i (prf. 2nd. p. m.
plu.): You gave thanks. Yashkuru
jSdj (imp. 3rd. p. m. sing.): He
gives thanks. Yashkuruna ^JjLL>_
(imp. 3rd. p.m. plu.): They give
thanks. Tashkurilnajj^Jijnom.
296
Shakisa
Shaka I5w
Tashkuru Ij^pLiJ {imp. 2nd.
p.m. plu. juss.): You give thanks,
become grateful. Ashkuru'J^\
(imp. 1st. p. sing.): I (return)
thank, become grateful. Ushkur
^iwl (prt. m. sing.): Be grateful.
Ushkuru Ij^&il {prt. m. plu.):
Be grateful. Shakirun/Shakiran
j£Ll / \j£Li> { ace. I act. pic. m.
sing.): Grateful; Appreciative;
Bountiful in reward. Shakirunl
Shakirin jj^Li/^^S'Li {ace. I
act. pic. m. plu. juss.): Grateful
ones. Mashkuran Ijj^LLo {act.
2nd. pic. m. sing. ): Accepted;
Who' s striving shall find favour
(with their Lord). Shakurunl
Shakuran jj£-i / ljj£-i {ace. I
ints. sing.): Grateful; Apprecia-
tive. One of the names of Allah.
Shukran I^SLi {v.n.): Thanks-
giving; Gratefully. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 75 times.
Shakisa
To be perverse, stubborn,
cross-tempered. Tashdkasa
^r-S'LiJ: To wrangle, quarrel.
Mutashakisun ^JS L^JLo :
Quarreling; At variance with
each other.
Mutashakisuna jjLSLls* {ap-
der. m. sing. VI.): Contending
with one another (39:29). (L;T;
R; LL).
Shakka u&
To doubt. Shakkun di-i:
Doubt.
Shakkun iil2« {nom.juss. n.):{L;
T; R; LL)
Used in the Qur'an 15 times.
Shakala J5^
To mark, fashion, shackle.
Shakilatun <U5Li: Likeness;
Mode; Way; Manner; Dispo-
sition; Rule of conduct; Fash-
ion; Peculiar manner.
Shaklin JiLi: Similitude;
Likeness.
Shakilatun 2USLi {act. pic. f.
sing.): (17:86). Shaklin J5Li
{gen. n.): (38:58). (L; T; R;'LL)
Shaka 15\2
To complain, accuse, bewail.
Ashka iCil: To listen to the
complaint, remove the cause
of complaint, satisfy the com-
plaint of anyone by.
Shakwatun 4j5Li: Small wa-
ter-skin; Pillar on which a
lamp is put. Ishtakd ^SjLil :
To make a complaint VIII.
Mishkdt tj^.fno: Niche for a
lamp in a wall; Pillar on
297
Shamita c^L
Shana'a U2i
which a lamp is put.
Ashku Ij5w1 (imp.). (12:86)
Tashtaki < _£sJ£ {imp. VIII)
(57:1). Mishkat ijjj, (n.)
(24:35). (L; T; R; Jawaliqi
Mub'arrad; Khafaji; Shift al-
Ghalil;Suhaili;LL).
Shamita
To rejoice at another's evil.
Ashmatac~aJ!j\: IV. To cause
to rejoice over another's evil.
LaTushmit c%q..U V Q?rf. neg.
m. sing): Make not (the en-
emies) to rejoice (over me)
(7:150). (L;T;R;LL).
Shamakha
7T.O- •'
To be high and lofty.
ShamikhimruiLZj: That which
is lofty and high. plu.
Shummakhun k*J* f. plu.
Shamikhatun O L*J Li.
Shamikhatun o li£ Li (act p/c.
/ /?/w. ace): (77:27). Lofty;
High; Tall. (L; T; R; LL).
Shamaza
j * *A
To feel aversion for, be
seized with horror, feel dis-
gust at, loathe a thing.
Ishma'azza jL-il: XL To
shrink from, shrink with
aversion, creep or contract
with horror.
Ishma'azzat ojL-il (prf. XL):
Shrinked with aversion (39:45).
(L; T; R; LL).
Shamasa
t^j ,] * ' *'
To be bright with sunshine,
be glorious, be sunny.
Shamsun , >*^-i: Sun.
Shams j**ȣ (n.): (L; T; R; LL).
This root is used in the Qur ' an as
many as 33 times.
Shamala JUi/ Shamila
To include, contain, compre-
hend. Ishtamala J^J^il: VIII.
To contain, conceive, com-
prise. Shimdl JL-i plu.
Shama 'il JJU-i : Left; Norths
Ishtamalat cJuJiil (/?r/ VIII.):
Contains. Shimdl JL-i (n.):
Shamd'il JJL-i (n.plu.): (L;T;
R; LL).
The root with its above three
forms has been used in the Holy
Qur' an about 15 times.
Shana'a Hi/Shani'a ^2
To hate, loathe. Shana'dnan
298
Shahaba
Shahida Jt^-i
liLli: Hatred; Insult; Adver-
sity; Enmity; Hostility; Mal-
ice; Abhorring. Shdniun'^J^:
Insulter; Enemy; Foe; Adver-
sary; Antagonist. Shdn'ka
iil£ Li : Your Enemy.
Shana'anun jLi (n.): (5:2,8).
Shdniun ^jLi {act. pic. m. sing.):
(108:3). (L;T;R;LL).
Shahaba
To burn, scorch, become of a
colour in which whiteness pre-
dominates over blackness.
Shihdb ^j[^plu. Shuhub^^L:
Flaming fire; Bright blaze;
Bright meteor, Star; Penetrat-
ing flame; Shining star; Brisk;
Sprightly; Flame; Brand; Radi-
ating or gleaming fire; Shoot-
ing or falling star; Star or the
like of a star that darts across
the sky. Shihdb al-herb^j\^
Ojil: Dauntless warrior; One
who is penetrating sharp and
energetic in a war.
Shihdb ^l^(n.): (15:18; 27:7;
37:10; 72:9).' Shuhub^l (plu.
of Shihdb): (72:8). (L; T; R; LL).
Shahida j^li
To be present with, bear wit-
ness that, bear testimony to a
fact. Shdhidun Jw*Li plu.
Shuhud Jjij~i Ashhdd jlgJi!
Shuhadd' djL^i Shdhidun
jjJ^[^(nom.)Shdhidin /,jJUbLi
(ace, gen.): One who is present,
or who bears witness; Witness.
Shahddat o j Lg-i: To testify ;
The actof bearing witness; Evi-
dence; Taking of evidence; Tes-
timony which is known, obvi-
ous, evident, clear, manifest, ap-
parent, visible, explicit.
Mushhad Xt£*: Timeorplace
of being present or of giving or
hearing evidence; Meeting
place. Mashhud $j\A,»: That
which is witnessed. Ashhad
Jnfil: IV.: To take as witness,
call to witness, call upon any-
one to be present at or to wit-
ness, cause evidence to be taken
of. Istashhada .^,f.T,.)l: X. To
call as witness.
Shahida lu-i (prf. 3rd. p.m.
sing. ): He bore witness, is
present (2: 185). Shahidu IjJL^-i
(prf. 3rd. p.m. plu.): They bore
witness, have witnessed.
Shahidtum *J-ifi (prf. 2nd.
p.m. plu.): You bore witness.
Shahidnd Ljjtfi (prf. 1st. p.
plu.): We bore witness, wit-
nessed. Yashhadu Jl$-1j (imp.
3rd. p.m. sing.): He bears wit-
ness. Yashhaduna jjXg\£j
(imp. 3rd. p.m. plu.): They
bear witness, witness.
LiYashhadu IjJl^JLJ (imp.
3rd. p.m. plu. el.): That they
witness. Tashhadu Jl$JLj (imp.
3rd. p. f sing.): She will bear
witness, called to witness.
Tashhaduna jj-L^-U (imp. 2nd.
299
Shahara ^2
Shaha Lfi
p.m. plu.): You bear witness,
witness. Nashhadu Jl^JLj (/mp.
7.rt. p. plu.): We bear witness.
Ishhad Jifil (prf. m. sing.): Bear
thou witness. Ishhadu ljjLf£l
(prt. m. p/w.): You bear witness.
La Tashhad j^-1j'*^ ( /;>??. raeg. m.
sing.): Do not bear witness.
Ashhada lifil (pr/ 3r<i. p.m.
img. 7V.): He made (them) bear
witness. Ashhadtu o.tfil (pr£
isf. p. smg. IV.): I made witness.
Yushhidu .u-L; (imp. 3rd. p.m.
sing. IV.): He calls to witness. La
Ashhadu 04.il "^ (imp. 1st. p.
sing. neg. IV.): I do not bear
witness. Ashhidu IjJi^il (prt.
m. plu. IV.): They have witnessed.
Istashhadu IjJl$JLl*J (prf. m.
p/w. X.): They call into witness.
Shdhidun I Shdhidan _L*Li /
I j* Li {ace. I act. pic. m. sing.):
A witness. Shdhidun /Shdhidin
jj^*Li /jjJi*Li (ace. /act. pic.
m. piw.): Witnesses. Ashhdd
jlfirl (act pic. m. ;?/«.): Wit-
nesses. Shahidan Ijua-i (ac?.
2«<i pic. m. sing.): Present; One
who possesses much knowledge;
Witness; Who gives ear; Headful.
Shahi-dain j/.^ /*> (n.dual):
Two witnesses. Shuhadd' elji^JS
(ac?. pic. m. p/w.): Witnesses;
Martyrs. Mashhudun j^-Lo (pr?.
pic. m. sing.): Witnessed.
Mashhadun J4-L0 (v. «.) Meet-
ing. Shahddatun «ilfi (v. n.):
Testimony. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 157 times.
Shahara ^2
To publish abroad; Divulge.
Shahara y>Li: To hire by the
month. ShahrunJ^: Month;
Moon; New moon; Full
moon. Its plu. is Ashhurun
J$J»\ and Shuhurun jj4^ and
dual. Shahrain ,jj^-i.
Shahrun J$2i («.): Month.
Shahrain l >/ r 4*i (n. dual.): Two
months. Shuhur j_^-i (n.plu.):
Ashhurun J^\ {n. plu.):
Months. (L; T; R; LL)
The root with its above four
forms has been used in the Holy
Qur'an about 21 times.
Shahaqa j^
To draw in the breath while
sighing. Shahiqun Jj—4-i
Shahiqan Lt-g-i: The draw-
ing in of the breath of an ass
while braying; Sigh; Roar-
ing.
Shahiqun Jj-^-i («om. v. n.):
(H:106).SftaM<7artLL^i {ace.
v. n. ): (67:7). (L; T; R; LL)
Shaha Lg2
To desire, long for, covet.
Shahwatun J^: Lust; De-
300
Shaba «L->U
Shaka iJU
sire, plu. Shahawat ol_>fi.
Ishtahd lfiil:VIII. To desire,
long for
Ishtahat c*fl£l (p# Jni p. /
smg. VIII.): She desired.
Yashtahuna j^fLlj (imp. 3rd. p.
plu. VIII.): They desire. Tashtahi
^jT.*" (imp. Jni. / szVzg. V7//.)
She desires. ShahwatCjy^(n.)
Lust. Shahwat olj^i (n. /;>/«.)
Lusts; Passions. (L; T; R; LL)
The root with its above five forms
has been used in the Holy Qur'an
about 13 times.
Shaba OLi
To mingle, mix. Shaub <->j£:
Mixture for drink; Drough.
Shaub ^jL («.): (37:67). (L;T;
R; LL) '
SharajU
'*' if '<■
JJ~"i ■ by*
To collect honey from the hive.
Shdra al-Ddbata h I jJ I j Li : To
ride the beast in order to try it
and ascertain its worth. To
make a thing known, point to
a thing, give a word of good
counsel. Shura ^jjj^: Con-
sultation; Counsel; Council.
Shdwara jjLi : III. To con-
sult. Tashdwurun jjLiJ: VI.
Consultation with one another;
Mutual counsel. Asharaj£\:
IV. To make sign.
Shawir jjLi {par ate. m. sing.
III.): Consult (3:159).
Tashawurun jj LiJ (v. n. VI.):
Mutual counsel (2:233). Shura
^jjJi (n.): Mutual Consulta-
tion (42:38). AsharatojiZ I (prf.
3rd. p.f. sing. IV.): She pointed
(19:29). (L;T;R;LL)
Shaza % Li
To abuse, gabbel swear
words, use abusive language,
brawl, hurl abuses. Shuw&zun
J?lj-i: Smokeless blaze;
Flame; Smoke; Intenseness
of (fire, heat); Smoke; Heat
of sun; Scream; Shriek;
Screech; Vehement burning
or thirst; Thirst for revenge;
Pricking or pain (of disease).
(L; T; R; 'Ubab; LL).
Shuw&zun 3?ljJL (n.): (55:35).
Flame. (L; T; R; 'Ubab; LL)
Shaka dJU
To prick, be sharp-pointed,
show vigour. Shaukatun"i£ jL:
Weapon; Power; Might; Spur.
It is both n.v. from Shaka and
the sing. ofShouk (thorn, spine,
etc.).
Shaukat i£jL (n.): Thorn; Arms
equipped (8:7). (L; T; R; LL)
301
Shawa^^i
Shakha rLi
Shawa <JjL
iC !a i ii I . L-mi.1 '
To roast, scald, grill. Shawan
^yL : Scalp; Skin of the head;
Skin even to the extremities
(of the body).
Yashwi ^Jj^j, (imp. 3rd. p.m.
sing.): He scalds (18:29).
Shawan <JyL ( «.): Skin to the
extremities (70:16). (L; T; R;
LL)
Sha'a *U
To will, wish. Shaiun
plu. Ashyd'un *L£l: Thing;
Matter; Affair in any way; At
all; What is willed or wished;
Aught; Any extent. In direct
objective case it is often used
to denote the meaning, "a
little", "bit", "at all".
Adverbialy it means "in any
way", "at all".
Sha'a <■ Li (prf. 3rd. p.m. sing.):
He willed, wished. Shi'ta cJLi
(prf. 2nd. p.m. sing.): You willed.
Shi'tuma L*lL£ (prf. 2nd. p.m.
dual.): You two wished. Shi'tum
*ll£ (prf 2nd. p.m. plu.): You
wished. Shi'nd Lli (prf. 1st.
p.m. plu.): We willed. Yasha'u
*LLi (imp. 3rd. p. m. sing.): He
wills. Yashd'una jj*L£j (imp.
3r<i. /?.m. plu.): They will.
Tashd'u *LU (/m/?. 2«<i. /j.m.
sing.): Thou wills. Tashd'una
jj*LU' (/mp. 2«J. p.m. p/w.):
You will. Ashd'u *Lil (/mp. 7sf.
p. sing.): I will. Nashd'u cLiJ
(//np. 7 5?. p. plu.): We will.
Shai'un I Shai'an t iS ^ t / LlJ i,
(ace./ n. ): That he will; Thing.
Ashyd' *L«il (n. plu.): Things.
(L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 5 19 times.
Shaba Oli
To be hoary (hair); To grow
old. Shaibun y~-i: Hoari-
ness. Shiabatun <L-jli: Grey
hair. Shibun plu. of Ashyabu
^^wjIikHoary; Grey-headed.
Shiban L-.JI (ace. «. p/w.)
(73:17). Shaiban \l^(acc.n.)
(19:4). Shaibatan L*2L («.)
(30:54). (L; T; R; LL) '"
Shakha rLi
To be old. Shaikhun r^lL plu.
Shuyukh r^-J^Old man;
Aged ; One advanced in years .
Shaikhun/Shaikhan 1^2* /k^
(nom./acc.n.): Aged; One ad-
vanced in years (28:23; 11:72;
12:78). Shuyukhan rj*2i(acc.
302
ShadajU
Saba'a \L&
n.plu.): Aged; Old ones (4:67).
(L; T; R; LL)
Shada i U
To plaster or coat (a wall),
raise (a building), fortify.
Mashidun JLJL»: Plastered;
Fortified; Lofty. Mushayya-
datun S.L-,:L«: Plastered; Build
up on high; Lofty; Fortified.
Mashidun -LJLo {pet. pic. m.
sing.): (22:45). Mushayya-
datun i.L,'yi (pis. pic.f. sing.):
(4:78). (L; T; R; Baidzawt; LL)
Sha'a e-LS
To be published abroad, di-
vulge (news). Shi' 'atun jl**£:
Sect; Party. S/h'v ';<« <«**£ and
Ai/jyo'wn^-il: Fellows; Par-
tisans; Men of the same
persuation.
Tashi'u *-JLj (imp. 3rd. p. f.
sing.): She spreads, circulates.
Shi'atun <l*~ i («.): Sect; Group;
Party. Shi'yan \y^> (n. plu.):
Sects. Ashyd' pL-il («. p/w.):
Gangs of people; Men of the
same persuasion; Partisans. (L;
T; R; LL).
The root with its above four
forms has been used in the Holy
Qur'an about 12 times.
Sad
It is the 14th letter of the Ara-
bic alphabet. Its numerical
value according to Hisdb
Jummal (use of the alpha-
betical letters according to
their numerical value) is 90.
It has no equivalent in En-
glish, in our system of trans-
literation it is written as s. It
is of the category of
mahmusah t^ya^*.
Sad ^a
It is the name and initial let-
ter of the 38th Chapter of the
Holy Qur'an. It is also the
abbreviation of the word
Sddiq J iLs> (Truthful).
Saba'a ila
> ., >,
To change one' s religion, lead
(a troop), rise (star), touch,
wash. Sdbi ^Ls plu. Sdbiun
j_jLL^> : The word refers to
certain religious sects that were
found in parts of Arabia and
countries bordering it; People
who lived near Mosel in Iraq
303
Sabb
t_~^?
Sabaha tu*s>
and believed in one God and in
all Divine Prophets. They
claimed to follow the religion
of Noah and were a Semi-
Christian sect of Babylonia
closely resembling the "Chris-
tians of St. John the Baptist".
The probable derivation of the
name is traced to the root
meaning, those who wash
themselves, and this is said to
be corroborated by Arab writ-
ers who apply to them the
name Mu gh tasilah <lL....-».<v
The commentators have dif-
fered whether they were Ahl
al-Kitdb - people of Scriptures
or not. Ibn Kathir, Ibn Jarir
and Qurtubi have quoted a few
opinions. 'Omar and Ibn
'Abbas from the Companions
and Hasan of Basra from
among The Tabi'ins and the
greatlmam Abu Hanifah count
them among the peoples of
Scripture and hold that mar-
riage are allowed with them.
They should not be confused
with the Sabians mentioned by
certain commentators of the
B ible as people living in ancient
Yaman. The idea that the
Sabians were star-worshippers
is to be rejected, the error
being due to the Pseudo-
Sabitians of Harran who chose
to be known by that name in
the reign of al-Mamun, an
' Abaside Caliph in 830 A.D. in
order to be classed as the
Peoples of the Scripture.
Sdbi 'un/Sabi 'in jjLi La / oy-> La
(nom.1 ace. pic. m. plu.): (2:62;
22:17; 5:69; 38:1). (L; T; Ibn
Kathir; R; LL)
Sabbl^?
To pour out, be poured out.
Sabbun ^^> : The act of
pouring, used as emphatic case,
meaning heavy pouring.
Sabban \La\ The act of pour-
ing heavily.
Sabba ^-~a (prf. 3rd. p.m. sing,
assim. ): He poured, let loose
(89:13). Sababna L~^ (prf.
1st. p. plu. assim.): We poured
down (80:25). Yusabbu C-waJ
(pip. 3rd. p.m. sing, assim.): Will
be poured down (22:19). Subbu
\j*~a (prt. m. plu. assim.): You
pour down (44:48). Sabban \la
(v.n.acc): In abundance. Used
as emphatic case (80:25). (L; T;
R; LL).
Sabaha t^>
To visit or greet in the morn-
ing. Subhun n*^> / Sabahun
rL~a / Isbdhun rL~a\
The
morning. Misbahun rL^iA
plu. MasabihT~jLaj> : Lamp.
Sabbah
7"—-^
II.: To come to,
come upon, greet, drink in the
morning. Asbaha ?L~a\: To
304
Sabaha «^
Sahara
ji^
enter upon the time of morn-
ing, appear, begin to do; To be,
become, happen. Musbih
t^3j>: One who does any thing
in, or enters upon the morning.
Sabbah n^> (prf. 3rd. p.m. sing.
II.): He overtook early in the
morning. Asbaha nld (prf ~. 3rd.
p.m. sing. IV.): He became, be-
gan. Asbahat c«** r a\ (prf. 3rd.
p. f. sing. IV.): It became.
Asbahtum
A^Xw^?
I (prf. 2nd.
p.m. plu. IV.): You became.
Asbahu \j** r £>\ (prf. 3rd. p.m.
plu. IV.): They became. Yusbiha
7^~&i (imp. 3rd. p.m. sing. IV.
ace): He becomes. Tusbihu /
Tusbiha t^sj /n^^i (ace. I imp.
3rd. f. sing. IV.): She becomes.
Yusbihu \j*^.*2j (imp. 3rd. p.m.
plu. VI. ace): They become.
Yusbihunna ^r^ (imp. 3rd.
p.m. plu. IV. emp.): They cer-
tainly will become. Tusbihu
\jx* r OL> (imp. 2nd. p.m. plu. IV.
ace): (That) you become.
Tusbihuna jjx^aj (imp. 2nd.
p.m. plu. IV.): You enter the
morning. Subh_U7u^>(n.): Morn-
ing; Dawn. Sabah rL~^> (n.):
Morning; Dawn. Isbah rL_^»l
(v. n.): Daybreak. Musbihina
Cr&i~^> (ap-der.m.plu. IV. ace):
When they rise at dawn. Misbah
rLu (n.): Lamp. Masabih
Ti^jLio (n. plu.): Lamps. (L; T;
R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 45 times.
Sahara 'j^a
To bind, be patient or con-
stant, endure patiently, steadily
adhere to reason and com-
mand, restrain from what rea-
son and law forbid, restrain
from manifesting grief, agita-
tion and impatience. The word
being the contrary of Jaz'a
(manifestation of grief and agi-
tation). SabrunJ^a: Patiently
preserving; Bondage; Keeping
oneself constrained to what
reason and law requires; With-
holding from that from which
itrequires to withhold. Sdbirun
j>\-z>: One who is patient and
constant; Patiently preserving.
Sabbdr j\l~£>: Very patiently
preserving; Constant. Sahara
jjl^>: III. To excel in patience.
Asbara jf*a\: IV. Very endur-
ing. Istabara'j^>\: VIII. To
be patient and constant.
Sabar j~a (prf. 3rd. p.m. sing.):
He bore with patience. Sabaru
\_ij*~& (prf. 3rd. p.m. plu.): They
borepatiently,patientlypreserved.
Sabartum +>j*~& (prf. 2nd. p.m.
plu.): You patiently preserved.
Sabarna b^-^ (imp. 1st. p.m.
plu.):We patiently preserved.
Yasbir j^j (imp. 3rd. p.m.
sing, juss.): He patiently
305
Sahara
jr^
Sab agh a b+
*~a
perserves. Tasbiru j*u£ {imp.
2nd. p.m. sing, juss.): You
have patience. Tasbirunal
Tasbiru jjj^Jl \jj~oj, (ace. /
imp. 2nd. p.m. plu. juss.): You
will patiently preserve. Lan
Nasbira j^aj jJ (imp. neg.
1st. p. plu. ): We will not at all
remain content. Nasbiranna
jj^sj (imp. 1st. p. plu.): We
will surely endure patiently. Isbir
j*~a\ (prt. m. sing.): Preserve
thou (in doing good); Bear pa-
tiently; Wait thou patiently.
Isbiru \jij^\ (prt. m. plu.): Be
patiently preserving. Sabiru
\jy\-e (prt. m. plu. III.): Strive
to excel in being patiently pre-
serving. Istabir jAa^?\ (prt. m.
plu. sing.): Be steadfast.
Sabrun/Sabran
j-r
A-
(acc.lv. n.): V alienee. Sabirun/
Sdbirin j jjj l^s/^jj L? (ace. I
act. pic plu.): Those who are
calm and steadfast. Sdbiratun
tjjLa (act. pic. f. sing.): Pre-
serving one/ Sdbirdt ol^L^>
(act. pic. f. plu.): Preserving
women. Asbara ^w»l (elative.):
How very enduring. Sabbdr
jll^> (ints. sing.): Patiently
preserving. Sdbiran 'y}*~a (act.
pic. m. sing, ace): Patient. (L;
T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 103 times.
Saba'a
**~a
To point out with the finger.
Isba 'un *-_<? (common gender
plu. Asdbi' «jL»I.): Finger
Asdbi'^>\(n.plu.):(2:\9\l\:l).
(L; T; R; LL)
Saba gh a i^
■*~0
: lju^>
To dye, colour, baptize, dip,
immerse, hue, assume the at-
tribute, mode, mature, code of
law, religion. Sibghatun kk^a:
Dye; Religion; Nature; At-
tribute;etc. In the Holy Qur'an
(2:138) the attributes of God
and His code of law is called
God's Sibghah aju^. This
word has been adopted there
as a hint to Christians that the
baptism of water does not ef-
fect any change in a person. It
is Takhalluq bi Akhldq Allah
that is the adoption of God's
attributes and broad principle
of faith bring about the real
change in the mind and char-
acter. It is through this "bap-
tism" that the new birth takes
place. According to the Arabic
usage sometimes when it is
intended strongly to induce a
person to do a certain thing the
verb is omitted, as in 2: 138 and
only the object is mentioned.
Therefore in the translation of
306
Saba lw?
Sahiba
that verse one must add such
verb as Khudhu \jj> i.e. as-
sume, or adapt. Sibghun i~&:
Condiment; Sauce; Relish;
Savour.
Sibghun V^^> (ft.): (23:20).
Sibghatun Ij^-a (n.): (2:138).
Hue; Attribute. (L; T; R;
Zamakhshan; LL)
SabaL^>
i ' ' it"
To be inclined, yearn, long for,
have childlike propensities, feel
a youthful propensity.
Sabiyyanily^: Boy; Lad; Male
child; Young boy.
Asbu yw?T (imp. 1st. p. sing.): I
shall incline, yearn. (12:33).
Sabiyyan \L~a (n. ace): Young
boy (19:12729). (L; T; R; LL)
Sahiba Low?
To company, associate, be
the friend of or companion
to. Sahibun *_*>L^>: plu.
Sahbun jj^x-*? and Ashabun
ols^l: Companion; Asso-
ciate; Possessor of any qual-
ity or thing; One in an inti-
mate relation with anything;
Fellow and showing any type
of connection or link; Helper.
Sahibatun Lj>L^>: Spouse;
Consort; Wife. Sahaba L L*_^>:
To bear company. Ashaba
k_^_i»l: IV. To preserve,
hinder, keep from, defend
from (with miri). Yushabun
jj+*^2j_: They will be ac-
companied. While illustrat-
ing the meaning of the word
in verse 21:43. Raghib says
it should mean: No help,
peace, mercy, compassion
or solace will be available to
them from Allah. All the
forms derived from this root
necessarily will contain the
meaning of company.
Yushabuna j^x^sj (pip. 3rd.
p. m. plu.): They shall receive
help, shall be defended; Peace,
mercy, compassion and solace
will be available. Sahib <* T *>\-&
(prt. m. sing.): Keep company.
La Tumhib yo-LaJ' °i (prt. neg.
m. sing.): Accompany not.
Sahibun v_*>L^> (act. pic. m.
sing.): Companion; Comrade;
Person showing any kind of link.
Sdhibai ^^L^ (act. pic. m.
dual.): Two fellows.
Sahibatun <u>L^> (act. pic. f.
sing.): Spouse; Wife; Consort.
Ashab c->L*_tf>l (act. pic. m. plu.
sing, of Sahib v_*>l^> ): Fellow;
Companion. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 97 times.
307
Sahafa obw?
Sadda S~a
Sahafa obw?
To write or read, dig. Sahfatun
iJu>C^> plu. Sihdf: Hollow;
Large dish. Sahifa CjL»w»:
Surface of the earth. Sahifatun
<u~*-^» plu. Sjuhufu^u^: Heap
of a book.
Suhufun <_i*~tf> (n. plu. its sing,
is Sahfatun c*a*-^>): Scriptures;
Books. Sihdf JI>wj {n. plu. of
Sahfatun <uL*_^): Bowls. (L; T;
R;LL)
The root with its above two forms
has been used in the Holy Qur'an
about 9 times.
Sa khkh a tCs>
To strike sound on the ear,
strike (iron) upon (stones),
deafen (the ears; noise), ac-
cuse (of great crime).
Sa khkh atun £>Ls: Deafening
cry, shout or noise.
Sa khkh atun *>L? {act. pic. f.
sing.): (80:33). (L; T; R; LL)
Sakhara ^sw?
To be rocky (place). Sakhrun
j*^> {generic noun.): Rocks.
Sakhratun "ty*^?: {noun of
unity): Rock.
Sakhratun i^& («.): (18:63;
31:16). Sakhrun jrLe {n. plu.):
(89:9). Rocks. (L; T; R; LL)
Sadda Ju^
To turn away, divert, hinder,
avert. Sadidan ljbJw»: To
shunathing, shrink from, raise,
clamour, shout, cry aloud.
Saddun "x& : The act of hin-
dering, diverting or turning
away from. Sadid Ju ±*a: Any-
thing that is repulsive; Hot or
boiling water. See also 37:67
where it is said that the evil
doers will be given a mixture of
boiling water.
Sadda Ju> {trans, assim. prf.
3rd. p.m. sing.): He turned away.
{intrans.): He hindered. Saddu
Ijju? {prf. 3rd. p.m. plu.): They
hindered. Sadadnd biJw» {prf.
Ist.p.plu.): Wehindered. Sudda
Ju? {pp. 3rd. p. m. sing.): He
was hindered. Yasudduna/
Yasuddu ijJUaj / IjJl-sj {ace. I
imp. 3rd. p.m. plu.): They are
turning away. Yasiddun jj Jla;
{nom. imp. 3rd. p.m. plu.): They
start raising clamour. (Note the
difference between Yasudduna
jj JL^aj with dhammah upon Sad
and with Kasrah under Sad).
Tasuddu IjJuti {imp. 2nd. p.m.
plu. ace): You hinder someone.
Yasuddanna jJUsj (imp. 3rd.
p. smg. emp.): Let someone turn
308
Sadara \ x&
Sada'a 9X0
thou away. Saddun \X~a (n.):
Hindering. Sududun ijA^>(n.):
Turning away. Sadidun JuJl^>
(n.): Boiling and repulsive water.
(L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 42 times.
SadarajXi?
> .*, ,
To return from, come back,
proceed, go forward, come to
pass, happen, emanate from,
strike on the chest, commence.
Sadrun jJ^> plu. Sudur jjJU?
(common gender): Bosom;
Chest; Breast; Upper part;
Higher point; Mind; Heart;
Prominentplace. Asdara'jjLA:
IV. To bring back, drive away,
take away.
Yasduru j-L^j (prf. 3rd. p.m.
plu. sing.): He will come forth.
YusdirujX^i {imp. 3rd. m. sing.
IV. ace): They depart, drive
away. Sadrun jju? (n.): Heart;
Breast. (L; T; R; LL)
The root with its above three forms
has been used in the Holy Qur'an
about 46 times.
Sada'a pjus>
To split, expound, cleave, pro-
fess openly, divide, cross, pro-
claim, promulgate aloud, de-
clare openly, be affected with
headache, manifest, make
clear. Sad'un p 1l<?: Fissure.
Suddi'ai-'j^>: To oppress with
or suffer from headache.
Issadda'as* j!&\: v. To be split
up or divided. Mutasaddiun
^jLoIa: That which is cloven
or splits in two. It is notable
that Yasaddi'un is the II.
derived stem and passive imp.
f * ^ J>
whereas Yussadi'un jjiji^aj
(They will be affected with
headache) with Fathah over
Sad is of fifth derived stem and
active imperfect. The latter is
originally Yatasadda 'un, butin
the above mentioned form the
Ta is interchanged with Sad
and assimilated with the fol-
lowing one. Isda ' &, JU?I: Pro-
claim. Suddi'a s-j-^> : To
oppress with. Mutasaddiun
c-JugiLn : That which is cloven
or splits itself.
Yusadda'un jytJ^aj (pip. 3rd.
p.m. plu. II.): They will be af-
fected with headache.
Yasadda'un j^Juaj (imp 3rd.
p.m. plu. V): They will be sepa-
rated. (It is to be noted that
Yusadda'un jjlcj^aj is of the II
derived stem and passive imper-
fect while Yasadda'un jjjzjIaj
is of the V stem and active imper-
fect and it is originally
Yatasaddaun but in its abbrevi-
ated form the ta is changed into
Sad and is assimilated into the
309
Sadafa o Ju*
Sadaqa J Xg
next sd Jand written with tashdid).
Isda 'f JL^I iprt. m. sing.): Declare
openly. Sad'un<f\i^?{v.n.): Split-
ting ; Bursting forth. Mutasaddi'an
LcJiLal* (ap-der. m. sing. V. ace):
Splitting asunder. (L; T; R; LL).
The root with its above five forms
has been used in the Holy Qur'an
about 5 times.
Sadafa ClJu»
To turn away, shun aside,
hinder, prevent, bar, prohibit.
Sadaj Ojil?: Barrier; Bar; Ob-
stacle; Obstruction; Hinder-
ance; Restriction; Prevention;
Interruption; Limitation; Pro-
hibition; Check; Steep side of a
mountain.
Sadafa Lsju? (prf. 3rd. p.m.
sing.): He turned away (6:157).
Yasdifuna jjSJ^sj (imp. 3rd.
p.m. plu.): They turn aside (6:46,
157). Sadafaincrix^ (n.duai):
Two barriers (18:96). (L; T; R;
LL)
Sadaqa Jju*
To be truthful, true, sincere,
speak the truth, establish or
confirm the truth of what an-
other has said, verify, keep
faith, observe a promise faith-
fully, fulfill, speak veraciously ,
hold anyone as trustworthy.
Sadaqa fi al-Qitdli <j Jj-L^
J Lit) I :To fight gallantly.
TsaddaqaJJ^J: To give alms.
Sidqun^jJ^>: Truth; Veracity;
Sincerity; Soundness; Excel-
lence in a variety of different
objects; Salubrious and agree-
able; Favourable entrance;
Praise. Sadiqun JjjLs: One
who is true and sincere; One
who speaks the truth. Sddiqah
iliL^>: Perfect woman.
Sadaqah Jj-L^ plu. Saduqat
oli.L^>: Dowry. Siddiq Jj Ju<?:
Person who is trustworthy,
sincere and occupies a posi-
tion above all other believers.
He is in a way possessor of the
spiritual capacities of a
Prophet and to be followed
as an example as a person of
prophetic knowledge. He is
looked upon as the spiritual
descendent of the Prophet.
He is always the Khalifah or
successor of the Prophet, re-
former or Shaikh. After the
death of prophets their mis-
sions are carried out by
Siddiqs, as was Abu Bakr.
Qadama Sidq JJ.^> »JJS:
Strong and honourable foot-
ing, a footing of firmness,
precedence of truthfulness,
going forward with truth in
words and deeds, with com-
plete sincerity; Good deed
having good result. Saddaqa
jjjJU?: To confirm, verify,
fulfill, confirm the right as
310
Sadaqa Jj Ju»
Sadaqa j'x&
right and wrong as wrong.
Confirming, verification and
fulfilling of previous scrip-
tures signify following: l)The
prophecies which they con-
tain about the coming of some
future Prophet or reformer. 2)
Future revelations becoming
true. 3) The teachings which
they gave were true and the
claims of those Books and
Prophets about their Divine
origin were true. When, how-
ever, the Holy Qur'an uses the
word in the sense of confirm-
ing and fulfilling of the proph-
ecies contained in them it is
followed by the proposition
Lam as in verse 2:41. Hence is
the translation 'conforming
the prophecies of the Scrip-
tures which are already with
you'. Sadaqatun'iSj^>: What-
ever is given and sanctified to
God'sserviceasalms. Asdaqu
jjurf»l: More true. Musaddiq
jju-a*: One who verifies, con-
firm or bear witness to the
truth. Tasaddaq JJl^J: To
give alms. Mussaddiq JJi-a*
and Mutasaddiq JjJua^o : One
who gives alms.
Sadaqa JJU? (prf. 3rd. p.m.
sing.): He spoke the truth, de-
clared the truth. Sadaqat cJ JU?
(prf. 3rd. p. f. sing.): She spoke
the truth. Sadaqu \j3j1& (prf.
3rd. p.m. plu.): They told truth,
proved truthful. Sadaqta C&X&
(prf. 2nd. m. sing.): Thou told the
truth. Sadaqnd LSjl^> (prf. 1st.
p. plu.): We fulfilled. Saddaqa
JjC? (prf. 3rd. p.m. sing. II.):
Verified; Judged correctly; Ac-
cepted the truth; Believed; Proved
true. Saddaqat cJ"jla (prf. 3rd.
p. f sing. II): She testified,
declared her faith in. Saddaqta
CJ'JU? (prf. 2nd. p.m. sing. II):
Thou fulfilled. Yusaddiqu J-Ua;
(imp. 3rd. p.m. sing. II): He
confirms; Bears (me) out.
Yusaddiquna jjSx^aj (imp. 3rd.
p.m. plu. II.): They testify, accept
the truth. Tusaddiquna jy'JL^aj'
(imp. 2nd. p.m. plu. II): You
realize the reality of, admit the
truth. Tasaddaqa J| Jt-aj (prf. 3rd.
p. m. sing. V. ): He chooses to forego
(and gave as charity). Tasaddaqu
\j$J^2j (imp. 3rd. p.m. plu. V.
ace): You choose to forego (and
give as charity). Its original form
is Tatasaddaquna j_^S JL-^a-lJ'
whereby the final Nun is dropped
due to accusative case. The first
Td is also dropped, as it is usual
to the fifth derived stem in imper-
fectform.) Tasaddaq j"x^j(prt.
m. sing. V.): Be charitable, show
us charity. Yassaddaqu [jSJUsj
(imp. 3rd. p.m. plu. V. ace):
They forego, remit as a charity.
Asmddaqa ^JU»I (imp. 1st. p.
sing. V. ace): I would have
given alms. Nassaddaqanna
jiji^aj (imp. 1st. p. plu. V.): We
will surely give alms. Sidqun/
Sidqan J-t^> / lJ'.u? (acc./n.):
311
Sada ,jju^
Sarakha
fa*
Tmthfullness. Sadiqun/Sadiqan
JjL^j/IIjL^j {ace. I act. pic. m.
sing.): True; Truth-teller; Truth-
ful. Sadiqun/Sadiqin jji jL? /
i>iiLa> (acc./ap-der. m. plu.):
Truthful ones . Sddiqdt o Li j l^>
(ap-der. f. plu.): Truthful women.
Sadaqatin/Sadaqatan ii'JL^> /
LiiJi^j (acc./gen. n.): Charity;
Alms. SadaqdtCj Li JU? («. pZw.):
Charities; Alms. Saduqdtcj\jx^>
(«. p/w. of Saduqatun *3x*s):
Dowries, plu. Sadiqun Jil^>
(act. 2nd. pic. m. sing.): Friend.
Asdaqu J JU?I ( m. sing, elative.):
More truthful than. Siddiqun
Ji-Us (m. jm^. ints.): Man of
truth and veracity. Siddiqatun
iLlu? (/; smg. ints.): Woman of
high truthful and veracity.
Siddiquna/Siddiqina 'jjh Jue?/
ouL-L^ (gen.lm. plu. ints.):
Truthful ones. Mumddiqun/
Mumddiqan jlCa* / LllCa-o,
(acc./ap-der. m. sing. II.): Ful-
filling; Confirming one.
Mumddiqin crS"jLaj> (ap-der. m.
sing. II. gen.): Confirming one.
Mutamddiqina j\i Jual* (ap-
der. m. plu. ace. gen. V.): Alms
givers; Charitable ones.
Mumddiqina cr£jLaj> (ap-der.
m. plu. ace. V.): Alms-givers;
Charitable ones. Mutamddiqdt
oli'JUal* (ap-der. f. plu. V.):
Almsgiver women. Mus_addiqdt
oLi-t^o (ap-der. f. plu. V. ):
Almsgiver women. Tasdiqun
(Jj .i^aj (v. n.): Confirmation. (L;
T;R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 155 times.
Sada ,jJU3
To clap the hands, receive
with honour, applaud, pay at-
tention, address, direct one's
regard or attention or mind,
incline.
Tasaddd ^jJ^j (imp. 2nd. p.m.
sing. V.)(80:6). Thou a blunt-
est. Tasdiyatun ajJ-^j' v.n.
(8:35). Clapping. (L; T; R; LL)
Saraha 'rj*a
To make manifest; explain,
clarify. Sarhun r^>: Pal-
ace; High tower; Lofty struc-
ture; Castle.
Sarhun/Sarhan r[^ / li^
(acc.ln.): Palace. (27:44; 28:38;
40:36). (L; T; R; LL)
Sarakha r-^
To cry out loudly, cry for
help, shout for succour.
Sarikhun 7Ur^>: One who ren-
ders help. Musrikhin rj~^-»'.
(IV.) Same as Sarikhun.
Istarakh r)a^>\: VIII. (for
Istarakha): To cry aloud.
Istasrakha '■* . -*»!■■». J- X. To
implore for help or assis-
tance.
312
Sarra
j-*
Sirat U
] J?
Yastarikhuna jj>Ja^2j (imp.
3rd.p.m.plu. VIII.): They will be
shouting, will clamour for help
(35:37). Yastasrikhu r^asLa
(imp. 3rd. p.m. sing. V.): He is
crying for succour (28:18).
Musrikhin rr^-» (ap-der. m.
sing. gen. II.): One who succours
(14:22). Musrikhiyya ^>j-^>
(comb. Musrikh hj-oA Nun
dropped + yd. ): Those who
succour me (4:22). Sarikhun
h±f& (v. n. ace): Cry for help.
It also means response for the
shout for help (36:4). (L; T; R;
LL)
Sarra *j~a
To resolve, persist, persever
in. Asarra "j*a\: (IV). To be
obstinate, persist obstinately.
Asarru \jj~&\: They persisted.
Sirrun j^>: Intense cold.
Sarratin 5^: Moaning; Vo-
ciferating.
Asarru \j^a\ (prf. 3rd. p.m. plu.
assim. IV.): They persisted
(71:7). Yusirru "j»o± (imp. 3rd.
p.m. sing, assim. IV.): He per-
sists (45:8). Yusirruna jxt^j
(imp. 3rd. p.m. plu.): They
persist (56:46). Sirrun j^> (n.):
Intense cold (3:117). Sarratin
"ij^p: (n. gen.): Moaning; Ex-
tremely embarrassed; Vociferat-
ing (51:29). (L;T;R;LL)
Sarsara Ju>Ju>
This is aquadriliteral verb, de-
rived from Sarra ^a : To cry
out, make a chattering noise
(as a green woodpecker).
Sarsarun j*0j*0'. Loud roar-
ing and furious wind; Blast of
cold wind; Vehement wind;
Raging, furious and intense
cold (wind). (L;T;R;LL)
Sars_aran/Sars_arin jJ j^s/ j2 j~o
(ace. /gen. n.): Furious.
Sirat J>
\j*0
A path which is even, wide
enough and can be trodden
without difficulty; Way that
is straight so that all parts of
it are in orderly array and are
properly adjusted to one an-
other. The Arabs did not re-
gard a way as Sirat until it
comprises the following five
prominent features: 1) Rec-
titude. 2) Leading surely to
the objective. 3) Being the
shortest. 4) Being broad in
width for travellers. 5) To
determine as the road to the
goal in the eyes of the way-
farers. It is also written with
Sin. (L;T;R;LL).
Sirdtun/Sirdtan 3? \j^> / l3» \ju>
(acc./nom.n.): Right path.
The word has been used in the
Holy Qur'an about 45 times.
313
Sara'a
%t"
Sarama
££f
Sara'a c^?
To stick down, prostrate, fling.
Sar'a le^l«s>: Lying or thrown
prostrate; Fallen down.
Sar'a U> (n. p/w.): (69:7). (L;
T; R; LL)
Sarafa o^?
To turn away, divert, avert,
propound, set forth, vary.
Sarfun u>°j~&: Act of averting,
etc. Masrifun^jJ^ji: Place to
turn to; Refuge. Masrufun
Ojj^i*: Averted. Sarrafa
Ci^» (II). To explain. Tasrif
Ul \~aij : Change (of wind).
Insarafa iijLajl: (VII). To
turn aside.
Sarafa Li^> (prf. 3rd. p. m.
sing, with 'An): He turned away,
averted. Sarafnd Li^ (prf.
1st. p. plu.): We turned towards.
Yasrifu Oj^sj (imp. 3rd. p.m.
sing.): He averts. Tasrif <Juj*ou
(imp. 2nd. p.m. sing, juss.): Thou
turn away. Asrifu o_^l (imp.
1st. p. sing.): I shall turn away.
Nasrifa Ci^aj (imp. 1st. p. plu.):
We turn away. Surifat ci^>
(pp. 3rd. p. f. sing. ): She would
be turned to. Yusraf <Sj~aj (pip.
3rd. p.m. sing, juss.): Is averted
from. Yusrafuna jjSj^i (P'P-
3rd. p.m. plu.): They are turned
away. Tusrafuna jjij^aj (pip.
2nd. p.m. plu.): You are turned
away. Isrif<J-&\(prt.m.sing.):
Avert! Turn! Sarrafnd \±j>^?(prf.
1st. p. plu. II.): We variously
propounded, explained in variety
of forms. Nusarrifu <3j^£> (imp.
1st. p. plu. II. ): Explain in variety
of forms. Insarafu \_ i sJ*aj\ (prf.
3rd. p.m. plu. VII.): They turned
away. Masrufan \lj^^» (pet.
pic. m. sing, ace): Avertible.
Sarfan \lj*a (v. n. ace): Diver-
sion; Averting. Masrifan lljia*
(n. ace. for place and time): Es-
cape; Way for aversion. Tasrif
LjL-^aJ' (v.n. II.): Turning about.
(L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 30 times.
Sarama IJ&
To cut off, reap, pluck, be bro-
ken, gather (fruit), trim. Sdrim
»jL^>: One who cuts or gathers
(fruit). Sarfm <*>»&'■ Garden
whose fruit has all been cut;
Dark night as though it were
burnt up and black.
Yasramunna j-°j~a; (imp. 3rd.
p.m. plu. emp): Surely they will
pluck all its fruit (68:17). Sarimin
»>L? (act. pic. m. plu. ace): Those
who are pluckers (68:22). Sarim
*lr*> (act. 2 pic. sing, gen.):
Plucked (68:20). (L; T; R; LL)
314
Saida Jm^>
Saghura 'jia
Sa'ida Jut!*?
Jt.t : I Jju^>
To ascend, mount, run, move
with quick steps faster than
when walking, go up, be hard
(affair). Sa'adun Jm~s>: Se-
vere; Vehement; Over-
whelmingly stern (punish-
ment). Saudun \'$jjl^>: Ca-
lamity; Torment. As'ada
Jbw»l: IV. To mount up.
Sa'tdan IXjw»: Soil; Earth;
Surface of the earth; Elevated
land.
Yas_'adu Jl*-^2j {imp. 3rd. p.m.
sing.): He goes up, ascends.
Tus_'adilna jjjut^aj' (imp. 2nd.
p.m. plu. IV.): You are going
hard and far. Yus_"adu Jl*-^2j
(imp. 3rd. p.m. plu. VIII.): He
was climbing up. Sa'adan \'±*~&
(n.acc): Overwhelmingly stern.
Sa'udan I'jjjc^j (n. ace): In-
creasingly overwhelming tor-
ment. Sa'idan \'x^x~^(n.acc):
Dust; Barren soil. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 9 times.
Sa'ira 'jLs
To turn (the face), have (the
face) distorted. Sa'ara J*~&:
II. To make wry face.
La Tusa'Hr yL£ °i (prt. neg. I.
II.): Do not turn away. (31: 18).
(L; T; R; LL)
Sa'iqa ,3*^
To smite or strike (lightning,
thunderbolt), swoon, become
unconscious, be stunned, faint.
Sa'iqun&C^>: One in a swoon.
Sa'iqatunijsX^): plu. Sawdiq
Jplj*«»: Stunning noise as of a
thunderbolt; Vehement cry;
Thunderbolt; Thunderclap;
Destructive calamity; Death;
Noise.
Sa'iqa ^yi^ (infinitive): To fall
into a swoon on hearing a vehe-
ment sound. Yus'aquna jjaxLzj
(pip. 3rd. p. m. plu.): They shall
be swooned. Sd'qatun kuLe
(act. pic. f. sing.) Thunderbolt
(of punishment). Sawa'iq $\j«a
(n.plu.): Thunderbolts. Sa'iqan
LiSL^ (n. adj. ace):
Thunderstruck. (L; T; R; LL)
The root with its above five forms
has been used in the Holy Qur'an
about 1 1 times.
Sa gh ura yu^ /Sa gh ira jia
To be small, little. Sdghirun
jC^>: One who is small, little,
subdued or abjected one, or in
a state of subjection. Sa gh ir
j~*~&: Small. A sgh ar Jua\:
Smaller. Sa gh ar jUu*?:
315
Saghiya [y-^
Safada JUu*
Vileness; Contempt; Humilia-
tion.
Saghiruna/Sdghirina jjji. Ls>/
^jj^iL? ( ace. /gen. act. pic. m.
plu.): Subject ones. Saghiran/
Saghirin \'jJ^>/^J^> (acc./gen.
act. 2 pic. m. sing.): Small.
Saghtratan ~<>j^~a (act. 2nd.
pic.f. sing, ace): Small. Asghar
yiL?l(elative): Less than; Smaller
than. Saghdrun jLi~s> (v.n.):
Humiliation. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 13 times.
Sagha Uutf/Sa ghi ya \j^
To incline, lean, pay attention,
give ear, hearken.
Saghat cJi-0 (prf. 3rd. p. f.
sing.): She inclined (66:4). Li
Tasghd i J*^^ (imp. 3rd. p. f.
sing, el.): With the result that they
areinclined(6:113). (L;T;R;LL)
Safaha kju?
p i ■ n i i IsJLa
To pardon, forgive, overlook,
avoid, turn one's self away,
repel, put out, go off. Safhun
■kJl^>: Pardon. Safhan lki^>
(v.n.): Turning away; Avoid-
ance. The phrase in the verse
43:5 is taken from a rider's
striking his beast with his stick
when he desires to turn it from
the course that the beast is
pursuing. It thus signifies
avoidance of something
Yasfahu \jo*juau (imp. 3rd. p. m.
plu. ) : They forbear (the offence) ;
Pardon; Forgive. Tasfahfi
[pJLaj (imp. 2nd. p. m. plu.
juss.): Youforbear. Isfah 7tJL?l
(prt. 2nd. p. m. sing.): You
pardon. Safha tul^> (v.n.): Turn
away./s/aM \j^jl^>[ (prt. 2nd.
p.m. plu):. You forbear, pardon.
Saffian \j*ju& (v.n.): Turning
away ; Avoidance. The phrase in
43:5 is taken from a rider's strik-
ing his beast with his stick when
he desires to turn the beast away
from course. It signifies avoid-
ance from something. (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 8 times.
Safada OJL?
JJU2J-. IjuL?
To bind, fetter. Asfdd ilL^I
plu. of Safdun jJL?: Fetters;
Chains; Favour or gift be-
stowed on someone because it
binds the receiver to the giver.
Asfdd .jliL^I (n. plu.): Chains
(14:49; 38:38). (L;T;R;LL)
316
Safara jL?
Safa^yt^
Safara 'jLs
To dye or paint yellow.
Safrd'un Ajjua f. of Asfaru
jji^>\ plu. Sufrun jLs: Yel-
low; Tawny. Musfarun jJl^j>:
IX. That which is or becomes
yellow and pale.
Musfarran \JLa» (ap-der. m.
sing, ace): Yellow (30:51; 39:21;
57:20). Safrd'u 'AjL, (n. f):
Fawn of colour (2:69). Sufrun
*jL^> (n. plu.): Tawny (77:33).
(L; T; R; LL)
Safsafan \jLajLa
Gurd; Level plain.
Safmfan Lll^aiL? (ace. n.):
(20:106). (L;T;R;LL)
Saffa uLa
'.hup
To set in order, array, arrange
in a row or rank, extend and
spread the wings in flying.
Saffun t_jL^>: Row; Rank.
Saffan \jl^>: In order; In line
(of battle). SdffuntJL^: Ex-
tending its wings. Sawdffun
ililj-^plu. of Saffatun cil^>:
Camels standing with their
forefeet in line or with three
feet on the ground and one
forefoot tied up. Masfuf
OjA^o: Arranged in order.
Sdffuna jj-sL^ (act. pic. m.
sing, assim.): Ones who stand
ranged in rows. Saffdt oUL?
(act. pic. f. plu. gen.): Those
who stand ranged in rows. Those
(birds) who spread out wings (in
flight). Sawdffa Ci \j~a (n. plu.
ace): Stand (drawn up) in lines.
Masfufatun/Masfufatin ii^L^o
/'iijjL*2j>(acc./gen. pact. pic. f.
sing.): Ranged in parallel rows.
SaffanXsL? (n. ace): Rank;
Row. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 14 times.
Safana ^JL^
j i ■ n i i LjL^
To stand on three feet - as a
horse- with the toe of one of
the hind feet just touching
the ground. Safindt oLil^>:
Horses standing as above;
Well-bred coursing horses.
Safindt c^s~a (act. pic. f. plu.
Its sing, is Safin JL>): (38:31)
The expression signifies steed of
the noblest breed and swift of
foot. (L;T;R;LL)
Safa ijLa
To be clear, pure, take the
best of. Musaffan "JLa*: II.
f. Clarified. Asfd^jL^Y. To
choose in preference to, grant
to another a preference in the
choice of anything. Istafd
( Jtk*gl: To choose, take the
317
SakkaiL?
Salaha *JL?
bestof. Mustafa ^jila^a*: Cho-
sen one; Best and chosen one.
Safd LLs>: Name of a hillock
or eminence in Makkah near
Ka'bah. Safwdn jljiI^>plu.of
Safwdnatun: Hard stones;
Rocks. La tandd Safdtuhu:
He never gives a thing.
Asfd { Jn~&\ (prf. 3rd. p. m. sing.
IV.): He favoured. Istafd ^gik.^1
(prf. 3rd. p.m. sing. VIII.): He
has chosen. Istafaitu c*.JLk^l
(prf 1st. p. sing. VIII): I have
chosen. Istafaina LJtk^l (prf.
1st. p. phi. VIII): We have
chosen. Yasta.fi iJ ila..^j (imp.
3rd. p.m. sing. VIII.): He
chooses. Musaffan ' <J jL^aj>(pis.
pic. m. sing.): Pure; Clarified.
Mustafaina tlnlk^a (/>/.?. p/c.
m. p/w.): Selected ones. Safd
UL^> (n.): A small eminence in
the Holy City of Makkah very
near to Ka'bah. Safwdn jlji^>
(n.): Smoothrock.(L;T;R;LL)
Sakka iiil^
To strike upon, slap, smite.
Sakkat c£~& (prf. 3rd. p. f
sing.): She smote (5 1:29). (L;T;
R;LL)
Salaba i_Ju?/Saliba ^L^>
To put to death by crucifix-
ion, extract marrow from
bones. Salb *_JlI^>: A well
known way of killing; Cruci-
fying. Salabahu <lX^>: He
put him to death in a certain
well known manner; He cruci-
fied. Aslab U%^>\: plu. of
Sulbun *_JLs>: Backbones;
Loins. Maslub ^->J^2j> cruci-
fied. Salibun y~JL^> : Put to
death in a certain Well known
manner. It is not mere hang-
ing on a cross. Jesus was
hanged on a cross but not put
to death, in other words his
death did not occur while he
was hanging on a cross.
Ma Salabu I^Jl^Io (prf. 3rd.
p.m. plu. neg.): They did not
cause (his) death by crucification.
Yuslabu yJi^aj (pip. 3rd. p.m.
sing.): Will becrucified till death.
Yusallabu \jJLaj(pip.3rd.p.m.
sing. II): They will be crucified
till death. Vsallibanna *^~^
(imp. 1st. p. sing. II): I will
surely crucify till death. Sulb
yJu? (n. gen. sing.): Loin.
Aslab ^/)La\ (n. plu.): Loins.
(Muhkam; Qamus;L;T;R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 8 times.
Salaha «Ju?/Saluha tJ^>
To be right, good, honest, up-
right, sound, righteous, suit,
fit. Aslaha tJL^>1: To set a
thing aright, reform, do good.
Sdlihun *JL^>: One who is or
318
Salaha pLa
Salada jJu?
that which is good, sound, free
from blemish, perfect, upright,
righteous, fit, suiting. Salih
kJL^>: Name of the Prophet
sent to the tribe of Thamud
seeThamud. SdlihdtCj\J-[~a:
Good works; Fit and suiting
deeds. Aslaha^L>\: IV. To
make whole sound, set things
right, effect an agreement be-
tween, render fit. Isldhr%^>\:
Uprightness; Reconciliation;
Amendment; Reformation.
Muslihun *JLk>: Reformer;
One who is upright; Righ-
teous; A person of integrity;
Peacemaker; Suitable.
Salah nL^> {prf. 3rd. p.m.
sing.): Righteous and fit. Aslaha
tJu?1 (prf. 3rd. p.m. sing. IV.):
He amends, reforms the con-
duct, sets things right, brings
about reconciliation, improves.
Aslahu\j*L^] (prf. 3rd. p.m.
plu. IV.): They amended their
conductinfuture. Aslahnd LsJl^I
(prf. 1st. p. plu. IV.): We cured.
Aslaha UJl^I (prf. 3rd. p.m.
dual.): They both amended.
Yuslihu tJl^sj (imp. 3rd. p.m.
sing. IV.): He rectifies, corrects,
sets right. Yuslihd LkLaj (imp.
3rd. p.m. dual ace. IV.): They
both effect reconciliation, may
be reconciled (amicably).
Yuslihuna j_^*iLaj (imp. 3rd.
p.m. plu. IV.): They rectify, set
a thing in order (to promote secu-
rity and peace). Tuslihu \j3%L*2j
(imp. 2nd. p.m. plu. ace. gen.
IV.): You make peace, reconcili-
ation, set affairs right, Salihun/
Sdlihan tJ L^> AJ~ \~& (nom. /
ace. act. pic. m. sing.): Good;
Righteous; Fit. Salih tJL? (prop,
name): Salihain jjiU» (act.
pic. m. dual gen.): Two righ-
teous ones. Sdlihuna/Sdlihina
jjJ-L^/ CyJ- Ls (nomJacc. act.
pic. m. plu.): Good and righ-
teous one. Sdlihdt oU-Ls> (act.
pic. f plu.): Righteous women;
Righteous deeds. MuslihnL^^
(ap-der. m. sing. IV.): Right
doer. Muslihuna/Muslihina
j_pJ^aVay>Ji^3-o (acc./gen. ap-
der. m. plu. IV.): Right doers.
Rectifiers. Sulhun/Sulhan tJu?/
LjJl^j (nom./acc. v.n.): Recon-
ciliation. Islahun/Islahan f%^\/
\>%^\ (nomJacc.): Reconcilia-
tion. Isldhin r)L&\(gen.): Rec-
onciliation; Setting good. (L; T;
R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 179 times.
Salada SL&
To be hard, bare and smooth.
Saladal zand jjjJIjJl^j: The
material meant for produc-
ing fire gave out a sound but
no spark. Saladal ardzu
^j^IjJL^: The earth became
hard. Saladal Sa'ila
JjLJIjJL^: He turned away
319
Salla ^
Salal^
the begger without giving him
anything. Saldun jJL^>: Hard;
Rock orpiece of ground which
is hard and smooth and grows
nothing.
Saldan I'uJL* {ace. «.): (2:264).
(L; T; R; LL)
Salla 3^
To resound, clash, be dried
up. Sallatun il^>: Sound;
Clank; Dry earth. Salsal
JL^Jl^j: Dry ringing clay;
Sounding clay; Dried clay
that emits a sound (when it is
struck). Thus Salsal is stated
to have evolved out of
Hama' (dark slime or dark
fetid mud while the partici-
pated adjective Musnun
which qualifies this noun de-
notes both altered in its
composition and brought into
shape
SalsMjlA^igen.n.); (15:26,28;
25:33; 55;14), (Razi; L; T; R;
LL)
Sala^U
Its root is Sad, Lam, Wdw and
not Sad, Lam, Yd. To hurt in
the small of the back, have
the center of the back bent in.
Salat: Prayer; Supplication;
Place of prayer; Place of wor-
ship; Mosque, Blessing,
Mercy; Benediction. Itsplu.
is Salawdt. Musalla: Place
of prayer or worship.
Salla L J~a (prf. 3rd. p.m. sing.
II.): He prayed. Yusalli < JLaj
{imp. 3rd. p.m. sing. II.): He is
praying, sends blessings and bene-
diction and pray. Yusalluna
j^I^aj {imp. 3rd. p. m. plu. II.):
They send their blessings. Lam
Yumllu \jL*aj J {imp. 3rd. p.m.
plu. neg. II.): They have not
prayed. Yumllu I^Lsj {imp.
3rd. p.m. plu. II.): They should
pray. Salli A-& {prt. m. sing. II):
Thou pray. Sallu \JLa {prt. m.
plu. II.): You send blessings. La
Tusalli iX^u V {prt. neg. m.
sing.): Thou pray not (over).
Musallina ijlLs-o {ap-der. m.
plu. II. ace. gen.): Those who
pray. Musalla Jba-» («. for
place): Place for prayer; Center;
Place to face towards it during
prayer. Salat "*%&(n.)\ Prayer;
Worship. Salawatun/Salawatin
O ljJu»/o \jL? (nom./gen. n. plu.):
Prayers; Blessings; Synagogues.
(L;T;R;LL)
The root (with Wdw) has been
used, with its above forms in the
Holy Qur'an about 99 times.
Sala^jL?
ijLaj . LJL^>
To warm at the fire, endure
the heat of fire, put a thing near
or upon the fire, roast. Tasalld
320
Samatac
Samada Jlo^?
JLau: To straighten a stick in
the fire, warmatthe fire. Salin
i>JL^j: One who suffers the pain
ofbeingroasted. Siliyyun CL^:
Roasting. Salld^JL?: To cause
to be burnt, submit to the action
of fire. TasliyatuniA^u: Burn-
ing. Asla l J^>\ (IV.): To cast
into the fire to be burnt. Sdli
JLs: Going to enter the fire.
Istala { J^i>\ for Istala i _Jls^>\
(VIII.): To be warmed at the
fire.
All forms of the root (VIII.)
Ifta 'la are intransitive and both
(IV.) (VIII.) stem have been
used in the Holy Qur'an. The
( VIII.) derived stem Tastaluna
jjiL^sj has been used in the
Holy Qur'an twice only (27:7;
28:29) and not in context of
punishment but in the meaning
of getting warm.
Yasla (_jLaj (imp. 3rd. p.m.
sing.): He shall enter (a blazing
fire), will roast. Yaslauna jjL^j
(imp. 3rd. p.m. plu.): They shall
burn. Tasla l ^sj (imp. 3rd. p.
f. sing.): Shall burn. Islau \jL&\
(prt. m.plu. II.): You burn. Sallu
\jL? (prt. m. plu. plu. II.): You
cast him (into the burning fire).
Asli <_jJl^I (imp. 1st. p. sing. IV.):
I shall burn. Nusli/Nusli < J-^> /
jLaJ (nom. / juss. imp. 1st. p.
plu. IV.): We shall burn.
Tastaluna jjlk^aj' (imp. 2nd. p.
m. plu. VIII.): You may warm
yourselves. Sdlu J L^j (act. pic. m
.sing. nom. final Nun dropped):
One who is (himself) going to
enter (Hell). Sdlu \_jLa (act. pic.
m. plu. nom. final Nun dropped):
Those who are to enter (Hell).
Siliyyan Uu?(n.v.): Being castand
burnt. Tasliyatui^3j(n.v.):Burn-
ing. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 24 times.
Samata
: LT-o» ^>
To remain silent. Sdmitun
Lsi^>: One who holds his
peace; Silent; Lifeless; Mute.
Sdmituna j_^J>L^> (act. pic. m.
plu.): Remain silent (7:193). (L;
T; R; LL)
SamadaJu.^
To set up, erect a thing, adorn,
wish, repair, strike. Samad
Jlw: Chief; Lord; Eternal;
That supreme being who is
independent and besought of
all and unique in all his at-
tributes; One to whomrecourse
is had; One to whom obedi-
ence is rendered without whom
no affair is accomplished;
Who is independent of all and
upon whom all depend for their
needs; Who will continue to
exist forever and above whom
there is no one; Everything
321
Sama'a
K*~a
Sana' a
K~a
goes back to him as its source;
The most high and above ev-
erything. This word occurs in
the Holy Qur'an once and is
applied to God alone.
Al-Samad Juw-aJI(n.):(H2:2). An
epithet of Allah. (L; T; R; Muhit
LL)
Sama'a *^?
To detain anyone by persua-
sion, strike with a stick.
Sam'atun iju-^>: Recess in
wall. Sauma 'a *Cj^>: Monas-
tery; Monk's cell; Cloister. Its
plu. is Sawami' *-«lj~^> .
Sawami' *j>\j~& (n.plu.): (22:40).
(L;T;R ; LL)
Samma
r*
To be deaf, cork (a bottle),
stop (a flask), be obstructed
(ear-hole). Summun ^ plu.
of Asammu *~a\: Deaf.
Asamma lL»t: (IV). To make
deaf.
Sammu IjlL? (prf. 3rd. p.m.
plu. assim.): They (willfully) be-
came deaf. Asamma 1^>1 (prf.
3rd. p.m. sing. IV): He has
made them deaf (to hear the truth) .
Asummu \^LJ\ (n. adj.): Deaf;
One who persists in his evil course.
Summun/Summan *~& / tL^>
(nom./acc. n. adj. plu.): Deaf
ones. (L; T; R; LL)
The root with its above five forms
has been used in the Holy Qur'an
about 15 times.
Sana' a *J^?
To make, do, create, build,
work a thing, nourish, bring
up. Sun 'un «J_^: An act; That
which is done. Mama 'un ru^z*
plu. Masani' <La<: Cistern;
Palace; Citadel; Fine building;
Fortress. San'atunijC^>: Mak-
ing; Art of making. Istana 'a
*^2~?\ for Istana 'a: VIII. To
bring up; Chose.
Sana'u \yu~& (imp. 3rd. p.m.
plu.): They wrought, do. Yasna'u
<~au (imp. 3rd. p.m. sing.): He
is making, building. Tusna 'a *l*ai
(pip. 2nd. p.m. sing.): Thou be
brought up. Yasna'una jjjC^sj
(imp. 3rd. p. m. plu.): They are
performing, doing. Tasna'una
jyC^sj (imp. 2nd. p. m.plu.):You
are performing. Isna' *LA (prt.
m. sing.): Thou make. Istana'tu
CoCLk_£>l (prf. 1st. p. sing. VIII.):
I chose, made (perfect) . Masani 'a
juLai (n. of place): Castles;
Fortresses. Sun'a rS~a (n.):
Machination; Performance.
San'atun <uc_^(«.): Making; Art
of making. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 20 times.
322
Sanama
«^
Saba uU?
Sanima '~~el Sanama 1£^
To be offensive (smell), be-
come strong. Sanama *^>:
To shape out idols for wor-
ship. Sanam *l^> plu. Asndm
»Lus>l: Idol; Everything that
is worshipped other than Al-
lah. The word is not
Arabicised, as the root from
which it is formed is found
and used in the Arabic lan-
guage. It dispenses with the
necessity of treating it as a
word of foreign origin.
Asndman/Asndmin & L_^> 1/
*L^?\(acc./gen. n.plu.): (7:138;
14:35; 6:74; 26:71; 21:57). (L;
T; R; LL)
Sanwunji^
A palm or other tree spring-
ing from the same root as
others. Water; Stones be-
tween two mountains. Its
plu. is Sinwdnun j\_y-^> and
its dual is Sinwdni jlj^-=> as
Qinwdni. Sinwun \_y^>: Son;
Brother; Uncle; Nephew. Its
plu. is. Sinwdnun j\_y-^> and
Asnd'un. Sinwatun "i_f^>:
Daughter; Sister; Aunt.
Sinwun \j~a and Sunwun j~^>
dual. Sinwdni jlj^~s> and
Sunwdni j\_y-^> and Sinyani
/^j-^ and Sunyani t \ 1: L^> plu.
Sinwanun jj^>: One of the
pair or more than two
interwined trees; Trees grow-
ing in clusters from one root.
Sinwdnun j\j^>( n.plu.): Trees
growing in clusters from one root
(13:4). (L;T;R;LL)
Sahara l^>
To injure by heat (sun), melt,
dissolve. Sihrun j4-&: Rela-
tionship by marriage; Rela-
tionship on the woman' s side.
Yusharu j4-^i'- Shall be
melted.
Yusharu j^^zj (pip. 3rd. p.m.
sing.): Hewillbemelted(22:20).
Sihran \j$~& (n. ace): Mar-
riage (25:54). (L; T; R; LL)
SabaOL?
■ ' j ^ i : L y^p
To pour forth, hit the mark,
come down. Asdba uL>l:
IV. To overtake, happen to,
befall, fall upon, will, affect
injuriously, meet with, send
down, pour down upon, af-
flict or punish, intend, desire.
Sawdbun o \j~? : That which
is right, straight forward
course, Tightness. Musibun
y~-^: That which happens.
Musibatun <i~~a-o: Calamity.
Sayyib^L-^: Clouds pouring
down heavy rain.
Asdba <-> \~& I {prf. 3rd. p. m. sing.
323
Saba OL?
Sara jL?
IV.): He befell, hitted. Asabat
CoL^jI (prf. 3rd. p. f. sing. IV.):
She befell, afflicted. Ambtum
*lw»1 (p// 2nd. p.m. plu. IV.):
You inflicted, smited. As_abna
'jL&\ (prf. 1st. p. plu. IV.): We
inflicted. Yusibu/Yusiba^^^aj/
yyy^j (nom./acc.) Yusib y^j
(juss./imp. 3rd. p.m. sing. IV.):
Shall befall; Will afflict. Tusibu/
Tusiba t_-*«aj/L^-aJ (nom./acc. )
Tusib u*^gj (/wss. /imp. 3rd. p./.) :
It will befall. Tusibanna ^l^"
(imp. JrJ. /;>. / emp.): Shall
afflict. Tusibu l_^~<2J' (imp.
2«d. p. m, p/w. ace. /V.): You
afflict, hurt, harm. Usibu L~-d
(imp. 1st. p. sing. IV.): I shall
afflict. Nusibu v-^-^aJ (imp.
7sL p. p/w. IV.): We bestow
(our mercy). Musibun y~^a/>
(ap-der. m. sing. IV.): That
which to smite. Musibtun ^
(ap-der. f. sing. IV.): Afflic-
tion; Calamity. Sayyibun <*J^-a
(n.): Heavy down pour.
SawabanL\j~0 (n. ace): Right.
(L; T; R; LL)
Sata oL?
To emit a sound, utter a cry.
SautCJj-t?plu. AswatCj\j^y\:
Voice; Sound.
Saut Cjj^? (n. sing.): Asyvdt
o\jJ\ (n.plu.): (L;T;R;LL).
Sara 'JL&
To cause to incline, turn a thing
towards, lean, attach. The word
Sur jus when derived from
Sad, Wdw, Ra with Wdw as the
central root letter it means he
attached, leaned, inclined. It
signifies turning a thing to-
wards, particularly when it is
used with the proposition ild.
But when derived from Sd, Yd,
Ra with Yd as the, central root
letter as j^sj_ < l^~^> <jLs> it
means he Caused to cut, he
divided a thing. The Holy
Qur'an uses in verse 2:260 the
word Sur with Wdw as center
of root letter dzamma indi-
cates. Moreover here the
proposition lid is used. So it
means inclining, attaching,
turning towards and not cut-
ting. The great lexicologists
are all agreed that the word
Sur used here is the impera-
tive form of Sura, which
means he made it to incline, to
attach. Cutting into pieces is
not the signification of this
word in the verse 2:260. They
say:
Ard laka ilaihi Surtun
I think that you have an in-
clination towards him, and you
love him. A poet say s :
324
Sawwara
j>y^
Sama ^L?
SwrfM aZ Ghusna li Ajtani
al-Thamar
I inclined the branch that I
might pluck the fruit
Sur jus {prt. m. sing.) Tame;
Make attached (2:260). (Misbah;
Qamtis; Razi; L; T; Zjjaj; Akh-
fash; Sihah; Zamakhshari: LL;
Muhkam)
Sawwara Jjl&
* ' ' i • (.
To shape, form, fashion mark,
picture, adorn, prepare, make.
Mumwwir jy^3j>(n.)\ One who
forms; Fashioner. Sawwarna
Ljj-^> {imp 1st. p. plu. II): We
fashioned, shaped. Yumwwiru
jj-^l (imp. 3rd. p.m. sing. II):
He fashions, shapes Surun jj^>
(n.): Trumpet; Horn. (L; T; R;
Ibn Sibah; Jouhari; Zamakhs-
hari; Razi)
Sa'a pL?
p j-^aj : Lt lj-^>
To measure with a Sd ' (con-
taining about four pints).
Suwd 'a p lj^s>: Measure for
grain; Measuring vessel.
There is a difference between
Suwd ' p \j-& and Siqayah
AjULu which means drinking
cup; Goblet.
Suwd'ai^\j~^(n.): (12:72). (L;
T; R; LL)
Safa oL?
To wear wool. Suf^jj^? plu.
Aswdf^j\j^>\: Wool-fleece.
Aswdf^lj^ I (n.plu.): (16:80).
Wools (L; T; LL)
Sama »L»
To fast. Sama 'an: To ab-
stain from. &to IjLs> and
Siydm ,»L~s>: Act of fasting;
Fast. Sdimun *jL&: One who
fasts.
Li Yasum *^a-J {imp. 3rd.
p.m. ): He should fast. Tasfimu
lj-»j~aj (zra/?. 2ntf T . p. m. plu.
ace): Youfast. Sa'imat oUjU»
{act. pic. f. plu.): Fastingwomen.
Sa'imina ouJL^j (act p/c. m.
/?/m. ) : Fasting men. Sauman
»_^ {n. ace): A fast. Siyamun/
Siyaman » L_^ / L> L-^ {nom./
acc.n.); Siyamin fL^ {gen. n.):
Fasting.(L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 14 times.
325
SaharL=>
Safa
<j*~*
Saha rL>
To shout, cry, make noise.
Sayhatun *»tw»(n.): Thunder-
bolt; Shout; Blast; Terrible and
mighty noise.
Sayhtu I Sayhata x*^?! X**~&
(nomJacc. n.). Sayhatin c***~&
(gen. n.): Awful shout. Punish-
ment; Castigation; Hostile or preda-
tory incursion with which a tribe is
surprised. (L; T; R; LL)
The word has been used in the
Holy Qur'an about 13 times.
SadaiL^
J . . n i i I J e
To hunt, chase, fish. Saidun
j^>: Hunting; Shooting; Fish-
ing; Fish or game caught; Pray.
Istadu jjlL^I iprt. m. plu.):
You may go hunting. Say dun/
Say da .l^/Il^ (nom./
acc.v.n). Saydi x^y (gen.v.n.):
Hunting; Chasing game. (L; T; R;
LL)
The root with its above three forms
has been used in the Holy Qur'an
about 6 times.
Sara ^>L?
To go, become, tend towards.
Masir j^ola: The act of going;
Journey; Departure. Also as a
noun of time and place. To re-
treat, result, issue.
Tasiru j^j{imp. 3rd. p.f. sing.):
She returns, reaches, comes.
Masiru/Masira ^-^ 2 -° Ijtr^*
{nomJacc.n.): Heading; Return;
Destination. (L; T; R; LL)
The root with its above three forms
has been used in the Holy Qur'an
about 29 times.
Sasa ^L?
To protect, defend, preserve,
protect, keep safe, guard.
Sisatun Uw plu. Saydsi
( _ s ~£sL^>: Fortress, cocks spur,
horn, anything that is used for
protection and safety, defense
and preservation.
Sayasi ^^L^ (n. plu.): For-
tresses; Strongholds (33:26).
(L; T; 'Ubab; R; L)
Safa oL^
To pass the summer.
SaifJ>*-0 (n.): Summer. (106:2).
(L; T; R; LL)
326
Dzad
^2f_
DzahikaiUw?
Dzad
^Dz
It is the 15th letter of the Ara-
bic alphabet. The numerical
value according to Hisab al-
Jummal (use of the alphabeti-
cal letters according to their
numerical value) is 800. It has
no equivalent in English, in
our system of transliteration it
is written as Dz. It is of the
category of Majhurah >jj4^.
It is termed as shajriyah \&*
(the place of the opening of
the mouth).
Dza'ana ^li»
To have numerous sheep,
apart, detach, separate, dis-
tinct the sheep from the goat.
Dz.a'inatun <UjL> plu.
Dz.a'inatun oL'U>: Ewe.
Dm'an ^(n.y. (6:143). Sheep.
(L; T; R; LL)
Dzabaha^?
To pant, breathe in running
(horses), snore, Velp.
Dz.abhun r^>: The act of pant-
ing and soaring.
Dzabhan lkw?(v.w. ace): Pant-
ing and snoring (100: 1). (L; T; R;
LL)
Dzaja'ay-Jg
%>.^2j_
UtSV^S
To incline to setting, incline.
Dz.aiatun <L*_^: Slumber.
Dz.ijatun Jju>: Way of reclin-
ing. Dz.aji'un *>Lg>: Bed-fel-
low. Madzja' %skJaj>: Sleeping
room; Sleeping bed.
Madzflji' grl-^- («• of place,
plu.): Beds; Bedrooms (3:154;
4:34; 32:16) (L;T;R;LL)
Dzahika iL>w?
To wonder, menstruate, re-
joice, inspire with awe, ridi-
cule, laugh at, laugh, become
clear. DhdhikunttifL?: Won-
dering; One who laughs; In-
spired with awe.
Ishaq jjpi-J: Isaac; Son of
Abraham by Sarah and father
of Jacob. The biblical etymol-
ogy of Isaac is Dzahika &>^>:
He laughs, so we have placed
it here. This etymology is con-
nected with the circumstances
of his birth (Gen. XVII. 15)
The story of Abraham's sacri-
fice of his son is not connected
with Isaac, who was not the
eldest son of Abraham. His
eldest son was Isma'il. Ishaq
327
Dzahiya [jx^a
Dzaraba 0^
was a Prophet of God. He was
given to Abraham in old age
(19:42). "And God bestowed
His blessings upon him and
granted a sublimate, lasting and
good name and made the people
remember and mention his;
and made him all good. He
was a man of insight."
Dzahikat c£^? (prf. 3rd. p. f.
sing.): She was inspired with awe.
Ya dzha kuna jj^^aj (imp. 3rd.
p.m. plu.): They laughed. Li
Ya dzha ku Ij&x^aJ (imp. 3rd.
p.m. plu. el.): Let them laugh.
Ta dzha kuna jjis^aj' (imp. 2nd
p.m. plu.): You laugh. A dzha ka
iilaw?l (prf. 3rd. p.m. sing. IV.):
He causes to laugh. Dzahikan/
Dzahikun iSo- Li> / A> L^ (ace./
nom. act.pic. m. sing.): Laughing;
Rejoicing; Pleased. Dzahikatun
*&>L^ (act. pic. f. sing.): Rejoic-
ing. Ishaq J»uJ (proper name):
Isaac: (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 10 times.
Dzahiya^jw?
To be smitten by sunbeams,
suffer from the heat of the sun,
become uncovered, be re-
vealed, appear conspicuously.
Dzuhan 1^2?: Those hours of
the morning which follow
shortly after sunrise. Full
brightness of the sun; Part of
the forenoon when the sun is
already high; Bright part of the
day when the sun shines fully.
Early forenoon.
Ta dzh d ^x-'^ (imp. 2nd. p.m.
sing, ace): Thou shall suffer
from sun, will be exposed to the
sun. Dhuhan Lki? (n.): Early
afternoon; Early part of the
afternoon. Dzuha ^j*-^ (n.):
Brightness of the day. Dzuhaha
l$3w> (comb, of Dzuha + ha.
The final letter ya of the word
Dzuha is replaced in case of its
attachment to pronominal): Its
sunshine.
(L; T; R; LL)
The root with its above four
forms has been used in the Holy
Qur'an about 7 times.
Dzadda JlJ?
jL^aJiTLo
To overcome anyone, con-
tradict, oppose. Dziddan TjL>:
Hostile; Adversary; Con-
trary; Repugnant.
Dziddan fjL2> (n. ace): (19:82).
(L; T; R; LL)
Dzaraba <Jj^>
This word admits a great
variety of meanings and in-
terpretations as: To heal,
strike, propound as an ex-
328
Dzaraba L/^»
Dzarra
j^>
ample, put forth a parable, go,
make a journey, travel, mix,
avoid, take away, put a cover,
shut, mention, state, propound,
set forth, compare, liken, seek
away, march own, set, impose,
prevent, fight, traffic with
anyone' s property for a share in
the profit, leave for sake, take
awaything(with'an). Dzaraba
bi arjulihi: He travelled.
Dz.arab al-ardza: Without/Tor
with fi: To travel. Dzaraba
fuldnun al-gha'ita: To go to
relieve the bowels, go to privy,
go for earning livelihood. La
tudzjabu akbad al-ibili ilia aid
thaldthatimasdjida: LaTurkal
fid yusaru ilaihd: One must
not ride to go but for three
mosques. Adzrabu^Jj^\; To
goandsworm. Dz.drib yjU?:
Depressed ground; Hard ground
in aplain; sandy vally ; Commis-
sioner as he has to travel much.
Dz.arabtu lahu al-ardza
Kullahd: I went searching him
everywhere. Dz.arbun tS^if.
Kind Manner; Lean; Thin;
Similar; Alike ; The act of strik-
ing; Ablow; Going from place
to place; Vicissitude of life;
Affliction especially that
which relates to one's person,
as disease, death, degradation
is common and general suffer-
ing.
Dzaraba l~>Ji> (prt. 3rd. p.m.
sing.): He set forth, coined, pro-
pounded, compared, gave, men-
tioned, traveled, took away,
avoided (with 'An). Dzarabu \yjz>
(prf. 3rd. p.m. plu.): They set
forth. Dzarabtum *Zj^(prf. 2nd.
p. m. plu.): Ye went forth, set
forth. Dzarabnd L^i? (prf. lst.p.
plu.): We have set forth. We put
over a cover (with 'Aid). Yadzribu
o j^ {imp. 3rd. p. m. sing.): He
illustrates, sets forth, compares,
likens. Confirms
Yadzribiinajjjj^ij (imp. 3rd. p.
m. plu.): They smite, travel
Yadzribna cy.j^L {imp- 3rd. p. f
plu.): She draws over, strikes
La Tadzribu \y*^> *i (prt. neg.
m. plu.): Coin not. Nadzribu
^_j JaJ (imp. 1st. p. plu.): We set
forth, narrate, will leave (with 'An).
Idzrib^-j^ (prt. m. sing.): Strike;
Go; Seek a way; March on.
Idzribu \y_r^>\ (prt. m. plu.): You
strike. Dzuriba v , j~^ (PP- 3rd.
p. m. sing.): Held up; Will be set
up. Dzuribat c^^a (pp. 3rd. p.
f. sing.): They are smitted.
Dzarbun y^ (v.n. used in the
sense of imperative to emphasize
the command). Dzarban Cj^?
(v.n. ace): Going about; Striking.
(L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 58 times.
Dzarra "J*>
"'. ' A".
To harm, hurt, injure, afflict,
make inconvenient, annoy.
329
Dzarra
s"
Dzara'a
x/°
Dzarrun j^> and Dzurrun ^>:
Harm; Hurt; Injury ; Affliction;
Evil; Adversity; Famine; Vi-
cissitude of time; Affliction
especially that which relates
to one's person such as dis-
ease, death, whereas Ba 'sa 'u
<■ Lyj is that evil which relates
to property as poverty.
Dz.ararun j^J? : Hurt; Incon-
venience. Dzarrun jL?: One
who hurts etc. Dzarra 'un
^j^>: Adversity; Loss; Tribu-
lation. Dzarrun ^>: III. To
hurt, annoy, put to inconve-
nience on account of. Idz.tarra
JL^>\: VIII. To compel, drive
forcibly. Udz.turra "j*£>\: To
be driven by necessity.
Mudz.tarrun ^ja-^o: One com-
pelled by necessity .
Yadzuru j^oj {imp. 3rd. p.m.
sing, assim.): He shall harm.
Lan Yadzurru Ij^iaj jJ (imp.
3rd. p.m. plu. ace): They shall
do you no harm. Tadzurruna
jjj^sj (imp. 2nd. p.m. plu.):
You harm. LaTadzurru \jj^aTi
(imp. 2nd. p.m. plu. neg. final
Nun dropped): You hurt not.
Yudz&rra jliaj (pip. 3rd. p.m.
sing.): He is done harm. La
Tudzarra ^2aJ' V (pip. 3rd. p.
f. sing.): She should not be
harmed. Adztarru "JaJ»1 (imp.
1st. p. sing. VIII. ): I shall com-
pel, will drive. N adztarru Ja^aj
(imp. 1st. p. plu. VIII): We
compel, shall drive helplessly.
Udzturra "Ja^n (pp. 3rd. p.m.
sing. VIII. ): He is compelled,
constrained. I dztr irtum
-jjja-^l (pp. 2. p.m. plu. VIII. ):
You are constrained. Dzarran/
Dzarrun \j'^>l J^» (ace./
nom.n.): Harm; Hurt. Dzararun
jj^ (n.y Harm; Hurt; Disability.
Dzarra 'u *f^i» («.): Adversity;
Distress; Harm (that evil which
relates to a person as disease).
Dziraran \j\j& (v.n. III. ace):
Hurting; Causing harm.
Mudzarrin CrLr^' ( v - "• ^-)'
Harming (as done by one person,
while Mudzdrr and Dzirrd re-
quires more than one to give the
meaning of the word).
Dzarrun jL±> (act. pic. m.
sing.): One who harms.
Dzarrina j>jjLi? (act. pic. m.
plu.): Those who harm others.
Mudztarru "Ja^aj> (pis. pic.
VIII): Distressed. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 74 times.
Dzara'a <SJ^>
To humiliate, abase, object,
humble, lower one's self.
Tadz.arru 'un<**j£i: Humility;
Submissiveness. Dz.ari'un
«jj»: Dry, bitter and thorny
herbage. It is derived from
the verb Dzara'a </J-J>.
According to al-Qiff al this kind
330
Dza'ufa uui^>
Dza'ufa uui^>
of hellish drink and food is a
melonym for utter hopeless-
ness and abasement.
Tadzarra'u Ij-c^aJ" (prf. 3rd.
p. m. plu. V.): They grow
humble. Yatdzarra 'una
jjS.j^zJJ (imp. 3rd. p.m. phi.
V.): They humble themselves.
Ya dzdza rra'una ^j.s.'J^o.j
(imp. 3rd. p. plu. V.): They
humble themselves (the dupli-
cated Dz.ad indicates that Td
of the stem V. is changed by
its following emphatic letter
Dzdd as a phonemic rule.
Tadzarru 'an Lc^___7 (v. n. V.
ace): Humility. Dzari'un *±j**
(act 2. pic. m. sing.): Dry,
bitter and thorny herbage. (Razi
L; T; R; LL; Jauhari)
The root with its above five
forms has been used in the
Holy Qur'an about 8 times.
Dza'ufa ^i^/Dza'afa
: lajO
To be weak, feeble, infirm.
Dza'fun <jl*^> and Dz.u 'fun
utj-i?; Weakness; Infirmity.
Dz.a'ifun t_1L.j1.J5> n. plu.
Dz. u 'afa li*__»: Weak; Infirm.
Adz.'afu t_ij>.-_»l: Weak.
Istadz'afa >_-,v--,-...J: To think,
repute, esteem, treat or hold a
person weak. Dz.a 'afa L-*~v>:
To exceed, Twofold; Manyfold.
IdzAf oL_»l: Double; Triple;
Multiple words. Adz 'dfan 1_ju_»I
mudzd 'afah u-iu-xa are not used
in 3: 130; 4: 131 as a qualifying
phrase to restrict the meaning
of ribd ' (interest or usury) so as
to confine it to a particular kind
of ribd. They are used as de-
scriptive clause to point to the
inherent nature of ribd ' which
continually goes on increas-
ing. Adz'dfan LIaJsI
Mudzd' afatan j-Jju-k is not
used in 4:131 as a qualifying
phrase to restrict the meaning
of interest as to indicate that
interest or usuary is permis-
sible at a moderate rate, or only
a high rate being disallowed.
All interest and usuary is pro-
hibited in Islam and by Moses
(Exod. 22:25; Lev. 25:36,37;
Deut. 23: 19), whether moder-
ate or excessive. It indicates
the basic nature of the interest
and usuary and the practice
that was actually in vogue at
that time. Dzi 'fun LixJ? plu.
Adz'dfun «JLx~_»l: Like; An
equal portion; A portion equal
to another or as much again;
Double. Dzi fal-haydt o LJ- 1
cji*-?: Multiple (sufferings) in
this life. Dzi fan jL_*~_> (ob-
lique) Dzi fain _n_ju_» : Two
equal portions; Twofold.
Dzd'afa JLw (///.): To
double, give double.
Dza'ufa c-*.> (prf. 3rd. p.m.
331
Dza'ufa Jui^
Dzafda'a &, Juu*»
sing.): Feeble. Dza'ufu \jjl*^>
(prf. 3rd. p.m. plu.): They weaken.
Istadz'afu Ijjut^J (pr/ 3rJ.
p.m. plu. X. ): They deemed (me)
weak. Istudz'ifu [ymJal^ I (p^>.
3rd. p.m. p/M. X.): They were
reckoned weak; Those made
weak. Yastadz'ifu uLnJal^u
(/mp. 3rd. p.m. smg. X.): He
soughtto weaken. Yustadz'afuna
jj.a.ir.,^3.7-,.^ (pip. 3rd. p.m. p/«.
X): Who were deemed weak
(and were opposed). Yudza'ifu
uul^oj (imp. 3rd. p.m. sing.
III.): He multiplies. Yudza'afu
um^qj {pip. 3rd. p.m. sing.): He
shall have doubled. Dzu 'fun
ULx^a (n.): Weakness. Dzi'fun
<Jl*^> (n.): Double, Many times.
Dzi'fain CrJ-*-& («■ dual.):
Manyfold; Twice. Adz'dfan
\jul^>\ (n. ace): Manifold.
Mudzfl 'afatan Xts. Lia* (y.n. III.
ace. It is the infirmative of
Dhd'afa Lajl^>): Involving mul-
tiple additions; Redoubling.
Dza 'if an lJL*«i? {act. pic. m.
sing, ace): Weak. Dzi'afan
ULx_i> (n.plu. ace): Weak ones.
Dz u 'afa 'u <■ \lx^> {n. plu. ): Weak
ones. Adz'af uul^>] (elative):
Weaker. Mudz'ifuna jjjl*^*
{ap-der. m. plu. IV.): They will
increase (their wealth).
Mustadz 'afuna/Mustadz 'afina
jjlt.^Miin /j\jjugal^a (nom./
ace. ap-der. m. plu. X.): Weak-
ened ones; Oppressed ones. (L;
T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 52 times.
Dza gh atha
To relate in a confused and
jumbled manner, mix a thing.
Dz.i ghth un \ZJ>^> plu . A dz.gh ath
^£^\ : Handful of green and
dry grass or other herbs ; Things
confusedly mixed together;
Handful of twigs or trees or
shrubs. A dz.gh dthu ahlam ^k> 1
oliJs>l: Medleys of dreams;
Nightmares; Confused dreams.
Dzighthan liXis (n. ace): (38:44).
Twigs. Adzghdth Cj\ju^\ {n.-
plu.): (12:44; 21:5). Confused.
(L; T; R; LL)
Dzaghina,%xJg
Cr*-* 3 ^
tJuis
To broad, rancour, dislike,
hate. Dzgh nun
plu.
A dzgh dnun jLi~i>l: Hatred;
Malice; Ill-feeling; Secret ma-
levolence.
Adzghan jLiLgT (n. plu.): Mal-
ice; Hatred; Secret malevolence;
Spites. (47:29, 37). (L;T;R;LL)
Dzafda'apJuLi?
* . ' i # * '.
To be full of frogs (pond).
Dz.afda 'un <*■ -UJ? and
Dz.ifda 'uric <*■ jjl^>: (plu.)
Dz.afadi'un &■ iCLa: Frog.
332
Dzalla 3-^>
Dzalla y^>
Dzafadi 'un to \sua (n. plu. ): Frogs
(7:133). (L;T;LL)
Dzalla^
To lose one's way, go astray,
fail, disappear, err, wander
from, forget, waste, deviate,
be misled from the right path,
go from the thoughts, wander
away, lurch, adjudge to be
erring. Istaazalla j^IaiJ: To
try to mislead anyone etc.
DzaldlJ%^: Confusion; Mis-
take; Loss; Doom; Love.
Dz.allatun iL&: Anxiety; Un-
certainty; Absence. Dzillatun
aLs>: Error. Dzallun "A^i> nom.
plu. Dzallun jjJU?: Misled
Erring; Astray. Mudzill 3-^"
Misleading; Seducer; Deluder:
Looming. Yadzj.Uu J»iaj: To
adjudge to be erring, leave in
error, lead astray. Adzallani
Saddiqi ( JjX^f <_ ? JLi»l: My
friend pronounced me to be in
error. It is said of the Holy
Propriety that he came to a
people he found them to have
gone astray( fa adz.allahum
»^&?li) A similar use of the
measure If'dl "Ahmadtuhu"
means I found him praisewor-
thy. Similarly "AbkhaltuM"
means I found him niggardly.
Adzallu 3-^1: One who goes
more astray. Tadzjil J^L^aJ:
Error. II. f. Mudzjllun J^>:
One who seduces.
Dzalla ,_p3 {prf. 3rd. p.m. sing,
assim.): He lost the right way,
deviated from true guidance, went
astray. Dzalaltu cJiL> (prf. 1st.
p. sing.): I went astray. Dzallu
\jL^ (prf. 3rd. p.m. plu.): They
lost, disappeared. Dzalalnd LJiLi?
(prf. lst.p.plu.): We lost. Yadzillu
J^ (imp. 3rd. p.m. sing.): He
strays, errs. Tadzillu "A^u (imp.
3rd. p. f. sing.): She strays, for-
gets, errs. Adzillu "A^s\ (imp. 1st.
p. sing.): I shall go astray. Adzalla
3~^T (prf- 3rd. p.m. IV.): He is left
in error, forsaken, renders vain, go
in vain, led astray. Adzalla %^>\
(prf. 3rd. p.m. dual IV.): The
twain led astray. Adzallu \jL^>\
(prf. 3rd. p.m. plu. IV.): They led
astray. Adzlaltum j»diLi?1 (prf.
2nd. p.m. plu. IV.): You led
astray. Adzlalnd LJJLi=>T (prf.
3rd. p. f. plu. IV.): They led
astray. Yudzillu 3-^j (imp. 3rd.
p.m. plu. IV.): You adjudge to be
astray or erring. Yudzlil JJ^;
(imp. 3rd. p.m. sing. IV.): He
forsakes, adjudges as erring. In
conditional phrases the assimila-
tion of two letters is removed, thus
the word Yudzlil becomes Yudzillu
J^. Yudzilluna oJ*^t (i m P-
3rd. p.m. plu. IV.): They lead
astray. Li Yudzillu Ij^aJ (imp.
3rd. p.m. plu. IV. el): In order to
or with the result to lead astray.
Dzdllan ^Li> (act. pic. m. sing,
ace): Lost in love. Dzallun/
333
Dzamara
j A* ^ >
Dza'a^Li?
Dzallin jj Li/jJ L> (nom./acc. ) :
Those who have gone astray.
Dzalalun JiLi? (v.n.): Error;
Wasted; Vain. Dzalalatun lhLi>
(v. rc. /.): Error. Adzallu JJi»1
(elative): More erring. Mudzillun
J-^2-o (ap-der. m. sing. IV.): Mis-
leading; He who misleads.
Mudzillina cr&^a* (ap-der. m.
plu. ace. IV.): Seducers; Those
who lead others astray. (L; T;
R;LL)
The root with its above four
forms has been used in the Holy
Qur'an about 190 times.
Dzamara ja^>
■ ft ■ ^ ' I yA~&
To be thin, lean (mount),
worn out by long journey. It
is expressive of fatigue in
journey and of great distance.
Dz.amir y>L^>: Lean; Thin
mount.
Dzamir y> Li? (act. pic. m. sing.):
(22:27). All sorts of lean and fast
means of transport. (L; T; R;
LL)
Dzamma
r^
1 ^ I \ Lqh^?
To join, gather, add, press,
draw close, hug, collect, em-
brace, join, get hold of.
Idzmum *a^o\ (prt. assim.): Put
close. (20 :22;'28:32). (L; T; R;
LL)
Dzanaka
To be narrow,hard, feeble, strait,
wretched.
Dzankan l&U? (v.n. ace): Strait-
ened. (L; T; R; LL)
Dzanna -y^?
To be tenacious or grasping,
niggardly, grudge./2zfl/i?Mi>c_i>
: Tenactions; Niggardly;
Greedy; Avaricious; Grudg-
ing.
Dzaninun ct^a (act. 2nd.. pic. m.
sing.): Niggardly (81:24). (L;T;
R;LL)
Dzahiya^^
To be without breast milk, and
barren (a woman) and there-
fore like a man, be barren
(ground). Dz.aha Lj_^>: To
resemble anyone.
Yudz&hi'una j^Laj (imp. 3rd.
p.m. plu. III.): They resemble
(9:30). (L;T;R;LL)
Dza'a^Li?
To shine, glitter, be bright.
Ac^d'a «U»t: It lighted up; It
became bright or lit-up. Thus
it is used as both transitively
and intransitively.
334
Dzara jU?
Dzaqa^U?
Adza'a ^U?T (p// 3rd. p.m. smg.
/K): Itilluminated, flashed, shined,
gave them light, lighted; To be
bright. It is used both as transitive
and intransitive. Adza'at o^L^I
(pr/ 3rd. p. f. sing. IV.): She
illuminated, became bright.
Yudzi'u y^i (imp. 3rd. p.m.
sing. IV.): Itilluminates. Dziyd'un
tl^, (v. «.): Light. (L; T; R; LL)
The root with its above five forms
has been used in the Holy Qur'an
about 6 times.
Dzara jU?
To harm, injure, damage.
Dzair ~Js>: Harm.
La Dzair j^> H ( v.n.Y. It does
not matter at all (26:50). (L;T;R;
LL)
Dzaza^L?
To act wrongfully, act un-
justly, defraud. £>zfea l_>^:
Unjust; Unfair.
Dziza \±-f (n.): (53:22).
(Mu'jam-L; T; R; LL)
Dza'at-U?
To perish, be lost. Adza'a
*-&\: (IV) To suffer, perish,
neglect, be unmindful of,
waste away, miss a thing.
Adzd'u\jS.i^\ (prf. 3rd. p.m.
plu. IV.): They neglected; They
wasted. Yudzi'u *-~2aj (imp.
3rd. p.m. sing. IV.): He wastes.
Udzi'u itw?l (imp. 1st. p. sing.
IV.): I waste, will not suffer (the
deed) to be lost. Nudzi'u **«SaJ
(imp. 1st. p. plu. IV.): We
waste. (L; T; R; LL)
The root with its above four
forms has been used in the Holy
Qur'an about 10 times.
DzafaCiL?
To be a guest, enjoy hospital-
ity, alight at the abode of.
Dzayyafa til*?: To entertain
as a guest. Dzaifun Jm?:
Guest.
Yadzayyifu [yLtlaj (imp. .?rc£
p.m. p/«. //. ace. final iViin
dropped.): They entertain(18:77).
Dzaifun Uu^(n.): Guest. (15:51:
51:24;54:37; 11:78; 15:68) (L;T;
R;LL)
DzaqaJjL?
To be narrow, become straiten,
be tenacious. Dzd-qa bihim
dzar'an liji «4j JjLi*: To feel
helpless on their behalf, feel
powerless to protect. An Ara-
bic expression literally mean-
ing: He stretched forth his arm
to a thing but his arm did not
335
DzaqaJjL?
Tab'ajIU
reach it thus he was unable to do
or accomplish the thing or af-
fair or he lacked the strength or
power to do the thing or he
found no way of escape from
what was disagreeable in the
affair. Dzaiqunj^?: Trouble;
Grief. Dzayyigun \jLja: Strait;
Narrow. Dzdiqun JjU»: That
which becomes narrow or
straitened.
Dzdqa Jj Li> (prf. 3rd. p.m. sing.):
He became narrow. Dzdqabihim
Dhar'an Lcj j ^ jLi> : He felt
helpless on their behalf; He was
troubled; He lacked strength to
accomplish the affair. Dzdqat
ciL^ {prf. 3rd. p. f. sing.): It
became straitened. Yadziqu^^j
(imp. 3rd. p.m. sing.): He is strait-
ened, distressed. Li Tudzayyiqu
IjJL^aJ (imp. 2nd. p.m. plu. II.):
In order to make them hard.
Dzayyiqan lili> (n. ace): Strait-
ness. Dhdiqun JjUs (act. pic.
m.sing.): Straitened, (in the sense
of pis. pic). Dzaiqun ^a (v.ri);
Straitness. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 13 times.
Ta
It is the 16th letter of the
Arabic alphabet. According to
Hisab al-Jummal (mode of
reckoning numbers by the let-
ters of the alphabet) its value
is 9. It has no equivalent in
English. According to our rules
of transliteration, it is written
as T or t. It is used in the Holy
Qur'an as an abbreviation in
26:1; 28:1; 27:1; 20:1. Itisof
the category of Majhurah
tjy^£, Nit'iyyah ilkj and
MuthdqahiS\Jj!.
Tab'a^p*
To seal, imprint, print, stamp,
impress, brand, fashion, make
to be dirty, rusted. Tabba'a
«Ii: To impress strongly.
Tflba'aiOb (prf. 3rd. p.m. sing.):
He has set a seal. Yatba 'u «Jaj
(imp. 3rd. p.m. sing.): He sets a
seal. Natba'u *2oj (imp. 1st. p.
plu.): We put a seal. Tubi'a*Jl?
(pp. 3rd. p. m. sing.): Is sealed.
(L; T; R; LL)
The root with its above four forms
has been used in the Holy Qur'an
about 1 1 times.
336
Tabaqaj^U
Tarafao^U
Tabaqajp?
To cover, overwhelm. Tibdqun
J Li?: Fittings; Adapting; In or-
der one above another; Stages;
Layers; Stories; Series.. Itsing.
Is Tabaqatun JJLh.
Tabaqun/Tabaqan jli/LiJ*
(nom./acc): Cover; Stage; State;
Layer (84:19). TiM^an HU»
(v.rc. ace): One upon another in
conformity with each other (67:3;
71:15). (L;T;R;LL)
TahaUj_U
To spread out, extend (transi-
tive and intransitive).
Taha LjJ? (prf. 3rd. p.m. sing.
transitive and intransitive): Ex-
panded; Spread (91:6). (L; T; R;
LL)
Tarahar^U/Tarihar>U
To cast, fling, throw, remove.
Itrahfi \j>jb\ iprt. m. plu.):
Remove (12:9). (L; T; R; LL)
Tarada j^t?
ijaj'. \iJio
To drive away, send away, get
some body out (transitive),
drive out. Tatrud sJaJ: To
drive away. Taridun j^?:
One who drives away.
Taradtu Cji^Ip (imp. 1st. p.m.
sing, ace): I drive away (1 1:30).
Tatrud sjau (imp. 2nd. p.m. sing,
ace): Thou drive away (6:52).
Taridin jjLU (act. pic. m. sing.):
One who drives away (11:29;
26:114) (L;T;R;LL)
Tarafao^lU
To twinkle (eyes), hurt (the
eye) and make it water, be
newly acquired (property),
descend from an ancient fam-
ily, attack the extremity of the
enemy's lines, chose a thing.
Atrdf olj~I?l sing. Tarafun
<3jl>: Sides; Parts; Extremi-
ties; Edges; Edger, Fringes;
Ends ; Outlying parts ; High and
low persons; Leaders; Schol-
ars ; Thinkers ;Bestofthe fruits .
Ma baqyat minhum an al-
Tarifu
There is no one left amongst
them to be hurt. TarfuniSjb:
Eye; Glance; Sight; Looking;
Blinking; Yemenite noble mes-
senger. Noble man in respect
of ancestry.
Tarfun ^JJ& (n.): Eye; Glance;
Sight; Looking. Tarafun [ija (n.
ace): Side; Portion; Section. Atrdf
oLi?l (n. plu.): Ends. Borders.
Tarafai ^J&(gen. n. dual, final
Nun dropped in Tarafaini &&J&):
Two ends. (L;T;R;LL)'
337
TaraqaJj^U
Ta'ima
A
The root with its above four forms
has been used in the Holy Qur'an
about 1 1 times.
TaraqaJj^lU
J^Iajf iS^t. Uj^j
To come by night;, beat some-
thing, knock, strike. TiMg
Jjjli?: One who comes or
appears by night; Morning star
that comes at the end of the
night; Night-visitant; Star (in
its generic sense). Tariqan
Jj J?: Way; Path. Tariqatun
iiuJ? plu. Tarffiq Jpl^i*:
Way; Path; Line of conduct;
Behaviour.
Tariq JjLt> {act. pic. m. sing,
gen.): Visitant (in the darkness)
of night; Morning star. Tariqan I
Tariqun IJ^k/Jjli? (acc/n.):
Way; Path. Tariqatun <uL J?
(n.): Line of conduct. TaraHqun
jpL> (n. plu.): Paths. (L; T; R;
LL)
The root with its above five forms
has been used in the Holy Qur'an
about 1 1 times.
Tariya^^U / Taruwaj^U
To be fresh, be tender, be
recent.
Tariyyan Up? {ace. adj.): Fresh
(16:14; 35:12). (L; T; R; LL)
Ta'ima **2»
»Jl±3jJ LaJtJg . LoLnJ?
To eat, taste (intransitive).
Ta'imun **!?: One who eats.
Ta'mun2*l>: Taste. Ta'amun
»l*i»: Food; The act of eating
or feeding. Al'ama*j&\: To
feed, give or provide food.
It' dm »L*J?I: The act of feed-
ing. Istat'ama \nV>~,.k X. To
ask for food, (transitive).
Ta'imu \j+jH> (prf. 3rd. p.m.
plu.): They have eaten.
Taimtum ,.l«.*Jt (pr/ 2«d. p.m.
plu.): You have eaten. Yat'amu
i+Jtlaj (JJM/J. irJ. p.m. sing.): He
shall eat. Lam Yat'am *jik; J
(/mp. Jraf. m. sing, juss.): It did
not taste. At'ama *juM (pr/
3rd. p. m. smg. /V.): He fed,
could feed, (trans). Yut'imu
t «^M (imp. 3rd. p. m. smg. /V.):
He feeds. Yut'imuna jj-oJtla.;
(imp. 3rd. p. m. p/w. /V.): They
feed. Yut'imuni ^jAjtbj (comps.
of Yut'imu **iaj imp. 3rd. p.m.
plu. IV. acc.+ «?, pronominal ra
is shortened to ni and the firstyd
is dropped): They feed me.
Tut'imuna jjntU'i (imp. 2nd.
p. m. plu. IV.): You feed.
Nut'imu j^niaj (imp. is?, p.
plu.): We feed. At'imu \jL*.U 1
(prf. m. plu.): Feed ye!
Yut'amu *jJaj (p;p. JrJ. p.m.
sing.): He is fed. Istat'ama
I -«t»r..,l (pr/. 5rJ. p.m. dwa/
X): The twain asked for food.
338
Ta'ana^jjuU
Tagha^
It'dmun »L*J?I (v. n. IV.):
Feeding. Ta 'imun *£ U? (act. pic.
m. sing.): Onewhoeats. Ta 'dman/
Ta 'dmun Ls. LW» 1*2? (acc/v. n. ) :
Food. Ta'mun Jul? (v.n.): Taste.
(L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 48 times.
Ta'ana^J^t
To speak ill of, defame, as-
sail, revile, scoff, pierce,
spear, wound, calumniate,
thrust at.
Ta'anu \jXaJ? (prf. 3rd. p.m.
plu.): They revile and commit
aggression (9: 12). Ta'nan ll*2»
(v.n. ace): Seeking to injure, and
scoffing (4:46). (L; T; R; LL)
Tagha^
( _ilaj i ( _i J? < Lj LJi J?
To transgress, wander from
its orbit, exceed the bound;
Ta gh d ^Juk: To rise high, be
incurious; mischievous; im-
pious, tyrannical, inordinate,
rebellious, exorbitant.
Tu gh yan jL*2»: Transgres-
sion; Being exceedingly
wicked; Exorbitance, Inso-
lence; Injustice; Infidelity;
Rebellion. Td gh in £• U>: One
who is excessively impious;
Transgressor. Ta gh iyatun
<L-tli?: Storm of thunder and
lightning of extreme sever-
ity. A tgh d^jJaV. Most ex-
travagant in wickedness.
Ta gh way ,jjJt2?: Excess of
impiety; "Extreme wicked-
ness. Td gh ut CjjL\^>:
Transgressor; Powers of evil;
Who leads to evil. It has both
a singular and a plural signifi-
cance. A tgh d ( _ ? *J?I (IV.):
To cause to transgress, make
one a transgressor. Tdghun
jjiU?:nom. Td gh inaC^s- 1 ^:
ace: Insolent; Exorbitant.
Taghd i y^> (prf. 3rd. p.m.
sing.): He exceeded the limit,
rose high. Taghau jjCh (prf.
3rd. p.m. plu!): They exceeded
limits. Y atghd «kj (imp. 3rd.
p.m. sing, ace): He exceeds
all limits in transgression, may
be inordinate. La TaTaghau
j *Wi **t (prt. neg. m. plu.): Do
not exceed the limits. Atghd
^yii^elative): Most rebellious.
Atghaitu CwJukl (prf. 1st. p.
sing.): I caused him to rebel,
made him to exceed the limits.
Tdghun. IT dghina jj.£. Li?/
cAiLi? (nom./acc. n.): Insolent;
Exorbitant people who trans-
gress limits . Tdghiyatu c^iLi?
(intrans.): Outburst; Exceedingly
violent; Thunderous blast. Tdghut
£jj.£.U? («.): Transgressor.
Tughydnan LiLii? (v.n. ace):
Exorbitance; Insolence; Unre-
strained; Inordinancy. (L; T;
R; LL)
339
Tafiya^jilU
Talaha^Q*
The root with its above forms has
been used in the Holy Qur'an
about 39 times.
Tafiya^yLU
To be extinguished, put out
(fire or light). Atfa'a *liJ»T:
IV. To extinguish.
Atfa'a elii?1 (pr/ 3rd. p.m.
smg. /V. ): He extinguished, put it
out (5:64). LanYutfi'u I^jL'^:
(They may) extinguish (9:32; 61 :8).
(L; T; R; LL)
TaffaLlU
To be near, be within reach,
raise. Taffafaljll>: To give
a deficient (measure); Re-
dundance of a measure. Tatftf
i.i : )U"t (II. ): Giving shortmea-
sure; To default in ones duty.
Mutaffif Uudajn: One who
gives short measure; One
who makes a default in his
duty.
Mutaffifin ijuUk* (ap-der. m.
plu. II.): Those who make a
default in any of their duties and
give short measure (83:1). (L;
T; R; LL)
Tafiqa^J?
To begin, set out to do some-
thing.
Tafiqa jii (prf. 3rd.p.m. sing.):
He began (38:33). Tafiqa Liii
(prf. 3rd. p.m. dual.): They both
began (7:22; 20: 121). (L;T;R;
LL)
TafulajIU
To be of tender age. Tiflun
JjLi? sing, and plu.: Children;
Tiny, Baby; Child; Infant, plu.
Atfal J\±]?lTaflunyd> Ten-
der; Soft.
Tiflun Jii? (n. used for plu.):
Children. (24:31). Tiflan %d>
(n. used for sing.): Infant (22:5;
40:67). Atfal JliJ»l (n. plu):
Children. (24:59). (L; T; R; LL)
TalabasJi
To seek, ask, desire, follow.
Talabun *_JQ?: Act of search-
ing for. TdlibunLJH*: Seeks.
Matlub i^iLo: They sought.
Talaban Ql»: Seeking.
Yatlubu uJUjj (imp. 3rd. p.m.
plu.): He seeks, follows (7:5).
Talaban eJj? (v.n. ace): Seek-
ing ( 1 8 :4 1). Tdlib yJ U» (art. p ic.
m.sing.): Seeker (22:73). Matlub
cj^lk* (pic. pet. m. sing.): Sought
after (22:73) (L; T; R; IJ; LL)
340
Tala'a^U*
Talaqajli
Talaha ^Q?
Tobejadedjade. TalhunrtM>:
B anana; Plant with broad fleshy
and long leaves; Soft comfort-
able and pleasing delicate. It is
the name of the banana fruit tree
used to be found in Hijaz. Its
fruit is very delicious with good
smell. Whereas Lote-tree men-
tioned in the preceding verse
(56:28) grows in dry climate
whereby bananas require plenty
of water for their growth. The
mentioning together of these
two fruits signifies that the fruits
of Paradise will not only be
plentiful and delightful but will
also be found in all climatic
conditions.
Talhun kL2> (».): (56:29).
(Muhkam; Sihah: Tahdhib; T; R;
Azhari; LL)
Tala'a^U*
To ascend, rise, go up, learn,
come on, come towards any-
one, start from, climb upon,
reach, sprout, notice, look,
seek, examine, expose, explain,
appear, inform, occur, con-
sider, know. IaJ'un*p»: The
spathe or sheath in which the
flowers of the date palm are
enclosed, also the fruit when it
first appears; Fruit; Ranged
dates. Tulu' fjib: Rising.
Matla'unxSluii: Twilight of ris-
ing (of sun). Matli'un p^*:
Place of rising (of sun). Ada 'a
*JU?I: (TV.) To make manifest
to anyone, cause one to under-
stand. Ittala'a *H»I for
Itta'ala'a 'Jj^>\ (VIII.): To
mount up, penetrate. Attala 'a
*H»Tfor a 'Attala 'a *H»I: Has
he penetrated. (Here the
Hamiah of union Waslah be-
ing omitted after the interroga-
tive Hamiah).
Tala'at CutQ? (prf. 3rd. p. f.
sing.): It rose high. Tatlu'u*Slaj
(imp. 3rd.p.f. sing.): She rises.
A' Ittala'a »H»II (prf. 3rd. p.m.
sing. VII. comp. of 'a I inter-
rogative+ Ittala'a ): Has he
looked into? (19:78). Ittala'a
*Xh\ (prf. 3rd. p.m. sing. VIII.):
He looked. He will have looked.
Ittala'ata cJiil»l (prf. 2nd.
p.m. sing. VIII.): Thou look.
Tattali'u «Ikj (imp. 2nd. p.m.
sing. VIH/y. Thou will notice,
discover. Attali'u *p»l (imp.
1st. p. sing. VIII): I have a
look. Li Yutli'a fiiaJ (imp.
3rd. p.m. sing. IV.): That he
lets know. Tulu'un pjJLk (v.
n.): Rising. Matla'un *S1la (n.
of time.): Time of rising.
Matli'un *Jik/> (n. of place):
The place ofrising. Muttali'una
jjjr.IJa.fl (ap-der. m. plu. VIII):
Those who look down. Tal'un
«I3? (n. plu.): Clusters. (L; T;
R;LL)
341
Talaqa^O?
Tamasa,^-^
The root with its above forms has
been used in the Holy Qur'an
about 19 times.
TalaqajO?
To be free from bond, be di-
vorced, be repudiated. Talaq
Jj*>Q>: Divorce. Ta'allaqa
J^jJa: II. To divorce, quit,
leave. Mutallaqatun iilk*:
Divorced woman. Intalaqa
jikjl: To start doing some-
thing, depart, set out in doing
something, go ones way, be
free or loose.
Tallaqa jH? (prf. 3rd. p.m.
sing. II.); He divorced.
Tallaqtum *sjH? (prf. 2nd. p.m.
plu. II. ): You divorced.
Tallaqtumuhunna ^Aj,<i"i\U
(comb, of Tallaqtum+hunna )
You divorced them (women).
Tallaqahunna ^ill» (comb, of
Tallaqa jS3?+hunna j^: You
divorced them (women). Talliqu
I^ID? (prt. m. plu.): You (m.)
divorce. Mutalliqat olilko (pis.
pic. f. plu.): Divorced women.
Intalaqa jILjl (prf. 3rd. p. f.
sing. VII.): Set out; Go about;
Started; Departed. Intalaqa laikjl
(prf. 3rd. p.m. dual. VII): The
twain set out. Intalaqu Ijilkjl
(prf. 3rd. p.m. plu. VII): They
went off, set out. Yantaliqu
ijHal; (imp. 3rd. p.m. sing.):
Move quickly! IntaliquljJiilajl
(prt. m. plu. VII.): Depart;
Move on. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 23 times.
Talla 'JJ? f^L ;5U?
To moisten slightly (dew).
Tallunjb: Slight dew or rain.
Tallun yi> (n.): (2:265).
(L; T: R; LL)
Tamathac^/TamithaCwJ?
To touch a woman in order to
deflower her, deflower a vir-
gin.
Yatmithu ■J-ak; (imp. juss.):
Touches; Deflowers (55:74). Lan
Yatmith c. a ^; J : Not touched.
(L; T; R; LL)
Tamasa,j-«i
To be effaced, disappear, go
far away, destroy, be cor-
rupted, wipe out, obliterate,
alter, put out, lose bright-
ness, be remote, blot out the
trace of.
Tumisat c*L»i> (pp. 3rd. p. f.
sing.): She will be made to lose
light. Tamasna L— «J? (prf. 1st.
p. plu.): We could have deprived
of, wiped out. Natmisa „aW>
(imp. 1st. p. plu. ace): We
obliterate, extinct, destroy. Atmis
,j--iJ?T (prt. m. sing.): Destroy.
(L;' T; R; LL)
342
Tami'a^J?
Tahaki
The root with its above four forms
has been used in the Holy Qur'an
about 5 times.
Tami'a^ai
To covet, eagerly desire, long
or hope for, yearn for.
Tama'un**b: Desire; Hoping
and longing for; Causing to be
full of hope.
Yatma'u *ak> {imp. 3rd. p.m.
sing.): He covets. Atma'u *uJ?1
(imp. 7sf. p. sing.): I covet.
Yatma'una jyuiaj (/mp. 3rd.
p.m. plu.): They covet.
Tatina'una jj*'*W'i (imp. 2nd.
p.m. plu.): You covet. Natma'u
*nU'< (imp. 1st. p. plu.): We
covet. Tam'an L**2? (v.n. ace):
Hope. (L;T;R;LL)
Tammali
.Jajflli
To cover up, overflow, over-
whelm, swallow up, fill to the
brim. Tammatun «Loli»: Ca-
lamity; Overwhelming event.
Tammatu &ti> (n.): (79:34). (L;
T; R; LL)
Tam'anajjLJ*
j ■ - oj ' l^LJUnl?
To rest from, rely upon, bend
down, still a thing quiet, tran-
quilize. Itma'anna'jLJah IV.
To be quiet, rest securely in,
satisfied by, be free from dis-
quieted, in tranquility, secure
from danger. Mutma'innun
"^■nUa: One who rests securely,
enjoys peace and quiet, contend
and satisfaction, rests at ease, is
peaceful. Tftwf nan jLL«J»l: He
was in a state of quietness and
tranquility
Itma'anna ^L>J?I (prf. 3rd. p.m.
sing. VI.): He is satisfied, con-
tented. Itman'antum l tS^dz>\ (prf.
2nd. p.m. plu.): You feel secure
(from danger) . Itma 'annu IjXlaJ? I
(prf. 3rd. p. m. plu.): They are
satisfied. Li Yatma'inna ^j^AiJ
(imp. 3rd. p. m. sing.): That he
may be at peace. Li Tatma'inna
jJUiaJ (imp. 2nd. p.f. sing.) That
may be at peace. Mutma'innun
jJUia* (ap-der.m. sing.): Atrest;
Find peace (and are firm).
Mutma'innatun A\' n \i« (ap-der.
f. sing, ace): At rest; Find peace.
Nafs Mutmainnah AlLJiAyJtJ :
Soul at rest and peace.
Mutma'innina oulJa* (ap-der.
f. plu. ace): Contentedly; Secure
and sound. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur' an has
about 13 times.
Taha d»
It is a combination of two
letters. Ta J? and Ha s . These
letters do not belong to the
group of Muqatta'dt or abbre-
viations. According to Ibn
Abbas and a number of out-
standing personalities of the
343
Tahara^i
Tahara^-U
next generation, like Sa'id ibn
Jubair, Mujahid, Qatadah,
Hasan Basri, Ikramah,
Dzahhaq and Kalbi it is not
just a combination of two
single or disjointed letters but
a meaningful expression of
its own signifying 'O man!,
synonymously Ya rajulu: In
the dialect of 'Akks', an old
Arab tribe it means Yd habibi
(O my beloved ! O great man !
O perfect man ! . The expres-
sion Td Ha was so much in
vogue among the tribe that
one of them would not an-
swer if he were called by the
words Yd Rajulu (O man) but
would only answer if he were
addressed as TdHd. Bysome
the expression is interpreted
as 'Be you at rest.' This last
interpretation seems to be
quite in harmony with the
significance of the next verse
(20:2) which opened with a
message of comfort, solace,
peace and good cheer for the
Holy Prophet (20:1). (T; L;
IJ; Razi; Ibn Kathir; Zama-
khshari; Qadir; LL)
Tahura^f^/Tahara^i
To be pure; clean, chaste,
righteous, free from her
courses (woman), remove.
Tahhara j£&: (II.) To pu-
rify, cleanse. Tathir v: j^~-
Purification. Mutahhirun
jjjjh*: One who frees from
impurity. Mutjxhharun
jj^'i^"' Purified; Freed from
impurity; Clean; Pure.
Iwaahhara j^^> I and
Tatahhara J^sj: To purify
one's self, keep oneself pure.
Mutatahhir j'^^La or
Mutahhir JaLji: Who is pure
and clean.
Yathurna 'oj&j (prf. 3rd. p. f.
plu.): They are purified; Thor-
oughly cleansed. Yatahharuna
/Yatatahharu jjJ^Iij / \jJ$laSj
(ace. limp. 3rd. p.m. plu. V.):
They clean themselves; (They
love to) become purified.
Tahhara J$2? (prf. 3rd. p.m.
sing. II.): He is purified. Li
YutahhiraJ^J (imp. 3rd. p.m.
sing.): That he may purify.
Tutahhiru Jnaj (imp. 2nd. p.m.
sing.): Thou purify. Tahhir
JqJ? (prt m. sing.): Purify!
Tahhira \J$p (prt. m. dual):
O you twain! Purify.
Tatahharna ^j^J (prf. 3rd.
p. f plu. V. transitive and in-
transitive): They /. are thor-
oughly cleansed, thoroughly pu-
rify themselves. It_tahharu
\jj^h\ (prt. m. plu. V.): Get
yourselves thoroughly cleaned.
Muttahharun jj^j^" (ap-der.
m. sing. II.): One who purifies.
Mutahhirin ^JaLa (ap-der.
m. plu. ace. V.): Those who get
themselves cleansed or purified.
Mutatahhirina j.; g^"* (ap-
der. m. plu. ace. V.): Purified
344
TadajLU
Ta'apU?
ones. Mutahharatu S^JLa {pis.
pic.f. sing. II.): Purified/ ones.
Mutahharuna jjjjh* (pic. pic.
m. plu. II.): Purified ones.
Tathiran \jA£(v n II.): Purify-
ing. Tahur jj^3s>(v.n.): Clean.
Athar j£a\ (elative m. sing.):
Purest. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 31 times.
Tadajli*
To be firm and immoveable,
steadfast. Taudun \ij3?:
Lofty mountain; Cliff;
Mound. Elevated or over-
looking tract of land.
Taudun $j3s> (n.): (26:63). (L;
T; R; LL)
TarajLU
To approach. Taur Jy l? plu.
Atwdr j)ylpY. Manner; Way
of action; Kind; Class; Limit;
Time (repeated action);
Stage; State. Turun jjb:
Mount Sinai; Mount of Ol-
ives. It is also applied to sev-
eral other mountains; Moun-
tain.
Turun j^-b (n.): Mount
Atwdran ljl^i»l (n. ace):
(71:14). (L;T;R;LL)
The word Tur has been used in
the Holy Qur' an about 1 times .
Ta'a^LU
To obey; permit. Tau 'an liji:
With witting obedience.
Tau 'un p ji: Obedient. Ta 'tun
<^>: Obedience. Ta'i'un
*j°U>: Obedient. Tawwa'a
^^(11.): To permit, consent.
(//.) Tatawwa 'a fjhj'. To do
voluntarily, give one' s self obe-
diently or willingly to perform
(a good deed), do a deed spon-
taneously, do an act with ef-
fort. Ata'a «il: To obey;
l plkx
vy**:
gives himself willingly to per-
form (a good deed). Istata'a
(IV.) Mutd'uniiL*: Obeyed.
Mutawwi'un &jkj>: One who
JslJ and Istd 'a h Q&J: To
t L
be able, have power, be ca-
pable of. (In translating it is
frequently necessaiy to sup-
ply a verb according to the
context.)
Tawwa 'at c*£^2» (prf. 3rd. p.f.
sing. II.): She made agreeable,
prompted, made feasible, made
easy. Ata'a f U»l (prf. 3rd. p.m.
sing. IV.): Obeyed. Atd 'u \jC.\J?\
(prf. 3rd. p.m. plu. IV.): They m.
obeyed. Ata'na jyuUI (prf. 3rd.
p.f. plu. IV.): They / obeyed.
Ata'tum *^*3?l (prf. 2nd. p.m.
plu.): You m. obeyed. Ata'na
La2?I (prf. 1st. p. plu.): We
obeyed. Yuti'u *Ji; (imp. 3rd. p.
345
Ta'a^lU
TafaolU
m. sing.): He obeys. Yuti'rl^
{imp. 3rd. p.m. sing. Juss. The
letter yd is dropped due to condi-
tional phrase): He obeys.
Yufi'iina jyulaj (imp. 3rd. p.m.
plu. IV.): They obey. Tuti'u
Ij-nJa." (imp. 2nd. p.m. plu. ace.
IV.): You obey. Nuti'u *JJ
(imp. 1st. p. plu. IV.): We obey.
Ati' u \jlAA (prt. m. plu. IV.): O
you! m. Obey. Ati'na j-*J?l (prt.
f. plu. IV.): you! / Obey.
Ati'uni jJ*-J? I (IV. comp. Atiu
+ ni. ni is shortened to ni. ): Obey
me! La Tuti ' «Lu V (prt. rceg. m.
sing. IV.): Obey not. Yutd'u
t- Liaj (/?«'/?. irJ. p.m. sing. IV.): Is
obeyed. Tatawwa'a i^kj (prf.
3rd. p.m. sing. V.): He chooses to
do (good) spontaneously. Istatd'a
f\Vi"tti\ (prf. 3rd. p.m. sing. X. ):
He was able. Istata'ta c.tkr.J
(pr/; 2nd. p.m. sing. X): Thou
art able. Istata'tu C*LlJ (prf.
1st. p. sing. X.): I was able
Istatd'u IjxlIa^J (prf. 3rd. p.m
plu. X.): They were able
Istata'nd L».L...... I (pr/] isf p
p/w. X):We are able; We could
Istd 'u lj£ LL,.<l,tofl£a 'm Iji LatlaL* I
and Yastatiu *_Ja^-J are of the
same meaning. Yastaff'u ^Jal^yj
(imp. 3rd*, p.m. smg. X): He is
able, would consent; His wisdom
will consent. Lam Yastati' *Ja.r.,.^
*J (/mp. 3ni p.m. smg. X juss.):
He was not able, could not do.
Tastafi'u *Jai—J (imp. 2rcJ. p.m.
smg. X): Thou art able. Lam
Yastati'a >.J2.l.,j J (2«<i p.m.
smg. ace. neg.): Thou never can
do. Lam Tastati'/Lam Tasti'
*Ll^j J/^LaJJ: (3rd. m. sing.
X): Thou was not able.
Yastati'iina jjx.Ja.L,.^ (imp. 3rd.
p.m. plu. X): They are able.
Tastafi'una j^nJa-T-..-" (imp. 2nd.
p.m. p/w. X): Tastati'u I_y>-i3.7....,."
(/mp. 2«d. p.m. p/w. X ace):
You were able. Lam Tastati'u
* : hr.n" J (/mp. 2nd. p.m. p/w.
X): You will not be able. Tau'an
ltj3? (v.n. ace): Willingly.
Td'atan LLc.ll? (v.n.): Obedi-
ence. Td'i'ina ayu'Lk> (ac/. p/c.
m.plu.): Willingly.MH$'HMt< Ik*
(pic. pact. m. sing.): Obeyed one;
Who is entitled to be obeyed.
Mutawwi'ina oLclk* (ap-der.
m. plu. V. In this word the Td is
replaced by duplication of Td.):
Those who do something willingly
and voluntarily. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 129 times.
TafaoU*
To go about, walk about, run
around, circumambulate,
make the round, come upon,
circuit around, encompass,
circulate. Td'ifatun 4jL'U?:
A part; Some, Party; People;
Company ; B and of men. Tufdn
346
TaqajLt
TalaJLU
jli^k Deluge; Common de-
struction or calamity which
embraces many. Tawwdfun
<3\"jJa: One who goes about.
Itawwafa^jjJpl: To go round
abut. Td'ifun uulb: Visita-
tion; Calamity.
Tdfa CiU? (imp. 3rd. p.m. sing.
with 'A/a):Hecameupon. Yatufu
uijk (imp. 3rd. p.m. sing.): Goes
round about. Yatufa Lijhj (imp.
3rd. p.m. plu.) They go round
about. Yutdfu o Ik; (pip. 3rd. p.
sing.): Will be served in around.
Yutawwafu ui^k (pip. 3rd. p.
sing. VIII.): He walks about,
runs between. Li Yattawwafu
Ijj^kJ (imp. 3rd. p. m. plu.
el): Let them circumambulate,
perform the circuit.
Tawwdfuna jji\"j2> (n. plu.
ints.): Those who go round
frequently. Td'ifun uull> (act.
pic. m. sing.): Visitation; Ca-
lamity. Td'ifina oyL'lk (n.
plu.): Those who perform cir-
cumambulation, who (go round
to) perform the circuits.
Td'ifatun <uuU? (act. pic. f.
sing.): Group of people, counted
from two persons up to a thou-
sand. Td'ifatdni/Td'ifataini
jlzJulb/tjjJuU? (ace. n. dual.):
Two parties. Tufdn j lijk («.):
Overpowering rain; Deluge,
Flood. (L; T; R; LL)
The root with its above forms
has been used in the Holy Qur ' an
about 41 times.
TaqajLU
,Jjtaj ill lis
To be able, be in a position to
do something. Tdqatunilil?:
Ability; Power; Strength.
At_dqa'^\A?\: IV. To be able
to do a thing. Tawwaqa Jj^l?
(//.): To twist a collar, put a
neck-ring on, impose a diffi-
cult task on a person, enable,
hang around neck, impose, lay
upon, encircle. Ataqa Jjlk
(IV. ): To be able to do a thing ,
find extremely hard and dif-
ficult to bear (as Tdqat means
the utmost that a person can
do), do a thing with great
difficulty.
Yutawwaquna 'jjAjLj (pip. 3rd.
p.m. plu. II): They shall be hung
around necks like halters (3:180).
Yutiquna jjjLk '■ Those who are
able to. Those who find extremely
hard (2:184). Tdqatun Is Ik
Strengfh;Power (2: 149,286). (L;
T; R; LL; IJ)
Tala3lk
To be long, continue for a
long time, be lasting, be pro-
tracted. Taulu Jjk: Plenty
of wealth; Sufficiency of per-
sonal, social and material
means; Power. Tillun Jjk:
Height. Tawilun Jjjk: Long.
Tatawala Jjki: To spread, be
lengthened, be prolonged.
347
Tawa^jJ?
TabaOLU
Tdlut OjJU?: The Biblical
form of Tdlut is Saul who
belonged to the smallest of
the Israelite tribe of Benjamin
family and his family was the
smallest of all the families of
the tribe. Tdlut is of the
measure of fdlitt from Tdla,
meaning he was tall and he is
so called on account of the
tallest of his stature: 'And
when he stood among the
people he was higher than
any of the people (1 Sam.
10:23). Thus it is an attribu-
tive name. According to some
commentators of The Qur'an
the description of the
Qur'anic (2:247-249) fits in
more with Gideon (Judg. Chs.
6-8) than with Saul.
Tdla Jli» (prf. 3rd. f. sing.):
Lasted long, too long. Tatdwala
Jjlkj' (prf. 3rd. p.m. sing. VI.):
He prolonged. Tawilan %ji»
(act. 2 pic. m. sing, ace): Long;
Prolonged. Tfilan ij2? (n.
ace): Height. Al-Taulu J_>k!l
(«.): Power Tdlut o^Jli?
(Proper name):Saul;Gideon.(L;
T; R; LL)
Tawa^jJ?
To fold, roll up. Tayyun l _ J l>:
The act of rolling up.
Matwiyyun ^J^j>: Rolled up.
Tuwan ,jji: A thing twice
done or twice blessed and sanc-
tified. As a proper noun it is the
name of the valley just below
Mount Sinai. The spot men-
tioned in 20: 12 and 79: 16 is on
the right flank of Sinai is a nar-
row valley called the Wddt
Sh o 'aih which runs southeast-
ward from the great plain in
front of the Ra'sSufsafah. Ifis
a called in the Holy Qur' an the
twice hallowed valley, appar-
ently because God ' s voice was
heard in it and because Moses
was raised there to
Prophethood.
Natwi ^Jaj (imp. lst.p.plu.): We
roll up (21:104). Tayyun^ (v.n.
): Rollingup(21 : 104). Mahviyydtun
C^Joj>(n.plu.): Rolled ones(39:67).
Tuwan Jjb (prop, n.): Tuwa{$^&
(20:12; 79:16). (L; T; R;
Zamakhshan; LL)
Taba^LU
■ *Jaj : L*J?
To be good, pleasant, agree-
able, lawful. Tibna i>d>: Of
their (women's) own free will
and being good (to you). Tuba
^y^> : Joy; Happiness; An
enviable state of bliss. Infini-
tivenoun. Tayyib<J^>: Good;
Clean; Wholesome; Gentle;
Excellent; Fair; Lawful.
Tdba k_>Lk> (prf. 3rd. p.m. sing.):
Pleased; Agreeable; Lawful;
Good. Tibna uU? (prf. 3rd. p. f.
plu. with 'An): They be pleased to
348
TarajU*
Tana -,11*
remit. Tibtum JLi> iprf. 2nd.
p.m. plu.): Be you happy and
prosperous. Tuba Ljb {n.plu. of
Tayyibatun <ull? and /. form of
Atyabu>~~J?\elative.): Excellent;
Fair; Very gentle (breeze).
Tayyibin/Tayyiban <~Z r l?/^13s>
(adj. / ace. active participle on
the measure of Fai 'dun): Good.
Clean; Wholesome; Gentle;
Noble; Fair; Pure. Tayyibuna/
Tayyibin j_>*ll> /qu*i (nom./
acc.n. plu.): Good ones.
Tayyibatun i^3s> (n. f. adj.): Fair;
Excellent; Gentle. Tayyibat oLU?
(n. plu. f.): Good ones; Lawful
ones; Pure thing. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 50 times.
TarajLU
To fly, flee, hasten to do a
thing. Tairun J\J?; Flying
thing; Bad omen; Bird; Action.
Insect; One who soars with
the higher (spiritual) regions
and is not bent low upon earthly
things. Arab proverbs and
poetry bear witness to bird
being spoken of as attending a
victorious army to feed upon
the corpses of the enemy left
on the battlefield. Italso means
thases (cavalry), swift animals,
company of men, a person
who is sharp and quick, cause
of good or evil, action of a per-
son - good or bad. This signifi-
cance as attached to the word
Ttiir Jll? which basically means
flying creature is explained by
Razi. He writes that it was a
custom of the Arabs to augur
good and evil from birds by ob-
serving whether abird flew away
of itself or by being roused,
whether it flew to the right or
the left or directly upwards and
the proposed action was accord-
ingly deemed good or evil,
hence the word came to signify
good and evil actions, fortune
or destiny. Tatayyara JSsj\ To
augur evil, draw a bad omen.
Mustatiran j: _U':,„a: Wide-
spreading.
Yafiru jJaj (imp. 3rd. p.m. sing.)
He flies Tatayyarna b^lki (prf.
1st. p. plu. V.): We augur ill
Atayyarnd b^^il (prf. 1st. p,
plu.)-. We have suffered
Yatayyaru Ij^llt; (imp. 3rd.
p.m. plu. V.): They augur ill
Tairun _^Jf (n.): Bird. Ta'irun
J\Jp (act. pic. m. sing.): Flying
creature; Action; Deed; 111 au-
gury. Mustatiran l^Ja^— o (ap-
der. m. sing. ace. X.): Wide-
spreading. (L; T; R; Qamus;
Maidani; Razi; LL).
The root with its above forms has
been used in the Holy Qur'an
about 29 times.
349
Za'ana &&
Zallaj^
Tana^U*
Toplasterwithclayormud. Tin
jjl: Mud; Clay.
Ttnun/Tinan\l*Jp/iyJ? inom./
ace. n. adj.) (L; T; R; LL).
Za
i*Z
The 17th letter of the Arabic
alphabet. According to Histib
al-Jummal (mode of reckon-
ing numbers by the letters of
the alphabet) the value of za is
900. It has no real equivalent
in English. It is of the category
of Mahjurah ojy-^ and
Lithdniyah JLjLJ (gingival).
Za'ana &&>
To depart, march, travel, mi-
grate, be of, leave a place,
move from one place to an-
other.
Za'ni^ (v.n.): (16:80). (L;T;
R;LL)
Zafara^ll?
To claw or scratch with a nail.
Zufur j!b; Fingernail; clutch,
claw. Zafira jHo: To get pos-
session of, obtain, overcome,
gain the master over, conquer.
htfara'jb>\: IV. To render any
one victorious, make victor, give
victory.
AzfaraJ&>\ iprf. 3rd. p.m. sing.
IV.): He made victor, had given
victory (48:24). Zufurunyk (n.
plu.): Nails; Claws; Talon. (6:146).
(L; T; R; LL)
Zallaji?
To remain, last, continue do-
ing a thing, be, become, grow
into, remain, presevere, went
on doing. Zallala JJI? and
Aialla JJM: To shade, give
shade over. Zillun^: Shade;
Shadow; Shelter. Zullatun
*lill»: Awning; Shelter; Booth;
Covering; Cloud giving shade;
Cover, Covering; Protection;
State of ease and happiness,
plu. Zullul Jife. Zalilan %JU?:
Shading; Shady place.
Zalla JJ? iprf. 3rd. p.m. sing,
assim.): He remained. With a
following imp. or active participle
or 'Ala it means to continue to do
something, go on doing something,
preserve something. Zallat cMs>
iprf. 3rd. p. f. sing.) She be-
comes. Zalta cSk iprf. 2nd.
p.m. sing.): Thou hast remained.
It is a modified form of Zalalta.
350
Zalama life
Zalama life
Za//H Ijlfe (p^ 5rJ. p.m. p/«.):
They remained, kept. Zalaltum
i^JJJj (imp. 2nJ. p.m. plu.)\
You continue, would remain.
Yazlalna LiUJi; (/mp. 5rc/. p.
/. plu.): They /. became.
Nagallu JJi; (imp. 7sf. p. p/«.):
We remain, continue. Zalland
Ldife (pr/; 7jf. p. p/w. //.): We
overshadowed, outspread. Zi/a/
J*>Uj (n. p/«.): Shades; Zillunl
Zullatun 3-^ Aiife («.): Shade.
Zulalun 3lfe (n. p/w.): Shadows.
ZalilanlZalilun%&f^J&>. (ace./
act. 2nd. pic): Shading. (L; T; R;
LL; Razi)
The root with its above forms has
been used in the Holy Qur'an
about 33 times.
ZalamaJife
To do wrong or evil, treat
unjustly, ill-treat, oppress,
harm, suppress, tyrannize, mis-
use, act wrongfully, deprive
any one of a right, misplace,
injure, be oppressive, be guilty
of injustice, act wickedly, be
wanting in or fail. Zulmunpl?:
Injustice; Tyranny; Obscurity;
Wrongdoing; Misuse; Wick-
edness; Oppression. Zalmun
jj-JU?: Unjust, etc. Zalldm
»"}Q?: Very unjust, etc. Zalimun
Jlfe: One who treats unjustly,
etc. Azlamu Jfel: More unjust,
etc. Muzlumun >Jh»: Un-
justly treated, etc. A^Zama life!:
To do unjustly, injure.
Zalama life (prf. 3rd. p. m. sing.):
He wronged. Zalamtu c*Ife {prf.
1st. p. sing.): I wronged, did
wrong. Zalamu Ijlife (pr£ 5rJ.
p.m. p/w.): They wronged, did
wrong. Zalamtum *^Jife (prf.
2nd. p. m. plu.): You wronged
Zalamna Luife (pr/ 1st. p. plu.)
We wronged. Yailimu Jifej (imp.
3rd. p.m. sing.): He does wrong
Li Yazlima lifelJ (imp. 3rd. p.m.
smg. e/.): He was to do wrong
Lam Tailim Jiaj' J (imp. 3rd. p.
f.sing.juss.): Stinted not; Failing
not. Yailimuna jj*ifeJ (imp. 3rd.
p. m. sing.): They wronged.
Taglimuna jjlifej (imp. 2«d. p.
mplu.): Youdo wrong. La Tazlimu
Ijlifej V (prf. neg. m.plu.): Oyou!
Wrong not. Zulima life (pzp. 3rd.
p.m. sing.): He was wronged.
Zulimu \J*& (pip. 3rd. p. m.
plu.): They were wronged.
TuzJamu JJHi (pip. 3rd. p. f.
sing.): Thou was wronged.
Yuzlamuna LJdi; (pip. 3rd. p.m.
plu.): They were wronged.
Yuzlamiina j_>lili; (pip. 3rd. p.m.
plu.): They shall be wronged.
Tuzlamund LuUaj (pzp. 2nd. p. m.
plu.): You are wronged. Azlamu
Jlfel (elative. m. sing.): More
unjust. Zulmun/Zulman llife/
life (nom./acc. n.): Wrongdoing.
Zalimun Jlfe (acf. pzc. m. sing.):
Wrongdoer. Zalimatun <uJlfe
351
Zalima life
Zanna^k
(pact. pic. f. sing.): Wrongdoer.
Zdlimun/Zdlimina jj-JLt/ouJLt
(nom./acc. n. plu.): Wrongdoers.
Zdlimi ^jdU? (n. plu. final Nun
dropped): Wrongdoers. Zalumun/
Zaluman C>J^>/IJ^> (nomJ, ace.
n. ints.): Great wrongdoer.
Zalldmun ."ill? (n. ints.): Great
wrongdoer; Oppressor by habit;
One who is pleased to hurt others.
Mazfuman >_?Ila-° (pic. pac. m.
sing.): Oppressed; Vexed,
Wronged. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 289 times.
Zalima*!!?
To be dark, obscure. Ailamaa
JQjl: To enter upon or to be in
darkness. Ma azlamah
l_^JU?!lo : How dark it is;
How mischievous he is.
Zulmatun <ulb plu. Zulumdt
oLik: Obscurity; Darkness.
Muiliman JUio: That becomes
dark. Muilimun jjlik*: One
darkened.
Azlama ILfel (prf. 3rd. p.m.
sing. IV.): He becomes dark, en-
ters upon the darkness. Muzliman
LJJio (ap-der. m. sing, ace):
That becomes dark. MuzJimuna
jjlilio (ap-der. m.plu.):He dark-
ened. Zulumdt oLife (n. plu.):
Darkness; Differentkinds of dark-
ness; Thick darkness; Afflictions;
Hardships; Dangers - spiritual,
moral orphysical. Inthemoraland
spiritual sense, the plural form also
signifies that sins and evil deeds do
not stand alone but grow and mul-
tiply. One stumbling leading to
another. (L; T; R)
The root with its above four forms
has been used in the Holy Qur'an
about 26 times.
Zami'aLJ?
To be thirsty, desire a thing,
alter a thing (heat), jade.
Zama 'un U?: Thirst. Zama 'un
tld?: Very thirsty.
Tazma'u j«,k" (imp. 2nd. p.
sing): Thou shall thirst (20: 1 19).
Zamd'un \j>(n.)\ Thirst (9: 120).
Zam'dn jU? (act. prt.): Thirsty
(24:39). (L;T;R;LL)
Zanna^?
To think, assume, deem, be-
lieve, know, imagine, suspect,
conjunctive, be sure of some-
thing in view of one' s observa-
tion. As a general rule often
this verb is succeeded by 'anna
or 'an, that means to be sure
about.
Zanna $> (prf. 3rd. p.m. sing,
assim.): He thought, imagined,
deemed, assumed, believed, con-
jectured, suspected; He was
352
Zahara j^>
Zahara j$>
sure. Zanantuc^B (prf. 1st. p.m.
sing.): I was sure. Zannd ll& {prf.
3rd.p.m. dual): The twain thought.
Zannu \J0o (prf. 3rd. p.m. plu.):
They imagined. Zanantum *^uij
(prf. 2nd. p.m. plu.): Ye thought.
Zananna Lit (prf. 1st. p. plu.):
We thought. Yagunnu *Joj (imp.
3rd. p.m. sing.): He thinks.
Tazfinnu Jaj (imp. 3rd. p. f.
sing.): She thinks. Agunnu "Jb\
(imp. 1st. p. sing.): I think.
Yazjinnuna^yiiaj (imp. 3rd. p. m.
plu.): They know, believe, con-
juncture. Tazunnuna jjkj (imp.
2nd. p.m. plu.): You entertained
wrong thoughts. Naiunnu j!k>
(imp. 1st. p. plu.): We deem.
Zannun/Zannan ji?/lllj (nom./
acc.n.): Thinking; Conjecture.
Zununa jjl? (n. plu.): Diverse
thoughts. Zdnnina oyU?(act.pic.
n.plu. ): Entertainers of evil thought.
(L; T; R; LL).
The root with its above forms has
been used in the Holy Qur'an
about 69 times.
Zahara^
To appear, become distinct,
clear, open, come out, ascend,
be manifest, mount, get the
better of know, distinguish, be
obvious, conspicuous, come
forth, go out, have the upper
hand over wound on the back,
enterthe noon, neglect. Zahara
y> Lb : To help, back, support in
the sense of collaboration.
Zihar jLfk was a practice of
the pre-Islamic days of the
Arabs by which the wife was
kept in a state of suspense.
Sometimes for the whole of her
life, having neither the position
of a wife nor that of a divorced
woman free to marry elsewhere.
The wordZihdr j Lfk is derived
fromZahr j$ means back. An
Arab in the days of ignorance
would say to his wife
and 'alayya ka lahri ummi
You are to me as the back of my
mother. No sooner did those
words pronounced then the con-
jugal relations between husband
and wife ended, as by a divorce,
but the woman was not free to
leave the husband's house and
remained as a deserted wife.
Zihar j\^o was prohibitted by
the Holy Propriety and the
Holy Qur'an calls it a hateful
word and alie(58:l-4).
Zahar j$> (prf. 3rd. p.m. sing.):
It is open. Yazhariina ojj^j
(imp. 3rd. p.m. plu.): They as-
cend, scale. YazJmru \Jj$>+ (imp.
3rd. p.m. plu. ace): They get the
better (of you), get upper hand.
Lam Yaiharilljj^lkj J (imp.
3rd. p.m. plu. juss.): They knew
not, have no knowledge. Zaharu
\jjbUi> (prf. 3rd. p.m. plu. III.):
They helped, have abetted.
353
Zahara J$>
'Abitha
LamYugahiru Ij^Ui; J (imp.
3rd. p.m. plu.juss. with 'Ala).
They did not back up against (y ou) .
Yugflhiruna jj^lk; (imp. 3rd.
p.m.plu.IIL): They declare Zihdr
j\^>. Tuzahuriina jjJqIsj (imp.
2nd. p.m. plu. III.): Ye declare
Zihdr j Igli. Azhara j$> I (prf. 3rd.
p. m. sing. IV.): He informed,
apprised. Yuzhiru j^u (imp. 3rd.
p.m. sing. IV.) He grants predomi-
nance, causes to spread.
Tuzhiruna Jjjjjk" (imp. 2nd.
p.m. plu. IV.): Ye enter upon at
noon. Tazdhara jbUaj (prf. 3rd.
p.m. dual. VI.): The twain sup-
ported each other. Taidharuna
jjjbUoj (imp. 2nd. p.m. plu. VII):
Ye support each other. Zahrun/
Zahran j^>/\j^p (nomJacc. n.):
Back. Zuhurun j^o (n. plu.):
Backs. Al-Zahir ^*UaJI: The
Manifest and Ascendant over all,
subordinate to no one. One of the
names of Allah. Zahirina ^^ U?
(act. pic. m. plu. ace. ): Who are
uppermost; dominate. Zahiratan
'ijbU? (act. pic. f. sing, ace):
Outwardly ; Facing each others and
prominently visible. Zahirun j^
(act. pic. m. sing.): Helper; Sup-
porter; One who backs up.
Zahiratun "t>j*4& (n.): Heat of
noon. Zihriyyan L^fe (n.): Be-
hind the back. The phrase in 1 1 :92
means you have neglected Him as
a thing cast behind your backs. (L;
T; R; LL).
The root with its above forms has
been used in the Holy Qur'an
about 59 times.
'Ain
t'
The 18th letter of the Arabic
alphabet. According to Histib
al-Jummal (mode of reckon-
ing numbers by the letters of
the alphabet) the value of 'Ain
is 70. It has no real equivalent
in English. It is of the category
of Mahjurah *jj4^ and
Halqiyyah <LjjL> Or faucical. It
is also used in the Holy Qur' an
(19:1) as an abbreviation of the
word Alim*A& The all-Know-
ing God.
'Aba'aU
To care for, be solicitous, hold
to be of any worth or weight,
attach any weight or value,
have concern.
Ya'ba' L-hj (imp. 3rd. p.m.
sing.): He holds to be of any
worth (25:77). (L; T; R; LL)
'Abithac^t
To play sport in a frivolous man-
ner, amuse one' s self, busy one' s
354
'Abada Jut
'Abada Jut
self about trifles. Ab 'a than
ULt: In vain; As sport or play;
Of no avail; Nonsense; Useless.
Ta 'bathiina jj~-*J' (imp. 2nd. p. m.
plu.) You do it in vain. (26: 128).
'Abathan iLt (v.n. ace): In vain;
Withoutpurpose(23:115). (L;T;
R;LL)
'Abada Jut
To serve, worship, adore, ven-
erate, obey, accept the impres-
sion of a thing, submit, devote.
Abbada JLc: To render sub-
missive, enslave, open (aroad).
T'abbada JujJ: To apply to,
devote oneself to, enslave, treat
a person like a slave, obei-
sance. 'Abdun JUc plu.
'Ibadun iLc and 'Abidun
Ji~x: Human being; Slave;
servant; Bond-man; Worship-
per.. Abdullah iijl-uc: Ser-
vant of God; Who accepts the
impressions of God's at-
tributes. 'Abid JuLt: Wor-
shipper; Pious; Godly, plu.
'Ibddat SjLg; 'Ubbade iUe
and Abidun : ^JuLc. Ma'bad
Jujui plu. Ma'db'id Jul**,
Ma 'abbad jIju>: Place of wor-
ship; Sanctuary; Temple;
Beaten or trodden (road);
Honoured. 'IbddatCJiLc: Obe-
dience; Worship; Piety; The
impress of Divine attributes
and imbibing and reflecting
them on one's own person;
Complete and utmost humility ;
submissiveness; Service the
idea of Tbadat in the Qur' an lies
not in a mere declaration of the
glory of God by lips and perfor-
mance of certain rites of ser-
vice, e.g., Prayer, Fasting etc.,
but it is in fact the imbibing of
Divine morals and receiving
their impress and imbibing His
ways and complete obedience
to Him. Abada Jul plu. of
'Abidun JuLt: Worshippers.
This word in 5 : 60 according to
the majority of the commenta-
tors is a plu. noun.
'Abada jLc (prf. 3rd. p.m. sing.):
He worshipped, adored, vener-
ated, obeyed. 'Abadtum *jJui
(prf. 2nd. p.m. plu.): You
worshipped. Abadna bjui (prf.
1st p. plu.): We worshipped.
Ya'budu jl*j (imp. 3rd. p.m.
sing.): He worships. Ya'buduna
jjJLjt; (imp. 3rd. p.m. plu.):
They worshipped. Li Ya'budu
Ij-LjtJ (imp. 3rd. p.m. plu. el.):
That they may worship. Li
Ya'buduni jj.L*J (imp. 3rd. p.
plu. el): That they worship me.
The final ni is a short form of ni of
pronominal and not a na plu.
Ta'budu jl*j' (imp. 2nd. p.m.
sing.): Thou worship. Ta'buduna
jjJLjti (imp. 2nd. p.m. plu.): You
worship. A 'budu xs. I (imp. 1st.
p. sing.): I worship. Na'budu JL*5
(imp. 1st. p. plu.): We worship.
I'bud JLxl (prt. m. sing.): Thou
355
'Abara ^
'Abqariyyun j; JLc
worship. I'budu jucl (prt. m.
phi.): You worship. La ta'bud
Juju V (prt. rceg. m. sing.): Thou
worship not. La 7a 'budu V lj Juju
(prf. neg. m. plu.): You worship
not. Yu'badunajj jlju (pip. 3rd.
p.m. plu): They are to be wor-
shipped. 'Abbadta c/l+c (/;>//
2nd. p.m. smg. //.): Thou en-
slaved, subjugated. 'Abdun/
Abdan Jux/I'jux (nom./
ace): Abdin Jui (gen. rc.): Slave,
Bondman; Servant. Abdaini
jjIlx (n.dual.): Two bond men.
'Abidun/Abidin ^juLc/jjJuLc
(nom. / ace. acf. p/c. / p/w.):
Worshippers. Abidat oIjuLc
{act. pic. f. plu.): (Women) wor-
shippers. Ibadat ojLc (v.n.):
Worship. (L; T; R; LL)'.
The root with its above forms has
been used in the Holy Qur'an
about 275 times.
'Abara^t
To cross, interpret, state
clearly, pass over. I'tabara
j*z&\: To consider, ponder
over, take into account, get
experience from, take warning.
'Abratun s^lc plu. Vbar jje\\
Regard; Consideration, Admo-
nition; Warning; Example, In-
structive warning. Abir jAs.
plu. 'Abirina^iylt: One who
passes over. I'tabara j^ick To
take warning, learnalesson.
Ta 'buruna jjj**5 (imp. 2nd. 3rd.
p.m. plu.): You interpret. 'Abiri/
'Abirina jjjLc/j jLc (act. pic.
m. plu. ace): Those who pass,
cross, travel along. I'bratun s_^c
(«.): Lessonby which onecan take
warning, example, admonition.
I'tabiru Ijjjlcl (prt. m. plu. VIII.):
You take lesson. (L; T; R; LL)
The root with its above four forms
has been used in the Holy Qur'an
about 9 times.
'Abasa ^^
To frown, look sternly, aus-
tere. Abusun ^J^-'- Austere;
Grim; Stern; Frowning.
'Abasa ^~s. (prf.3rd. p. m. sing. ) :
He frowned (74:22; 80:1).
'Abusan L^jJt (n.): Frowning
(76:10). (L;T;R;LL)
'Abqariyyunj^Lt
Great; Excellent; Strong; Beau-
tiful; Fine; Of finest quality;
Chief. Glittering; Surpassing;
Surpassingly efficient; Extraor-
dinary; Superior; Preeminent;
Superseding; Quick-witted Ex-
pert; Vigorous; Strong; Effec-
tive; Great; Magnificent; Grand;
Sublime; High; Exalted; Digni-
fied; Learned; Perfect; Accom-
plished; Vigorous; Mighty ; Pow-
erful; Rigorous; Rich Carpet;
Garment splendidly manufac-
tured, variegated cloth, Garment
356
'Ataba
'Ataqa Jjii.
of silk; Brocade; A kind of rich
carpet. Thing that surpasses
every other thing. Used as sin-
gular and plural. There is no
other word in Arabic to indicate
the fine of finest quality.
'Abqariyyunl^jLs.{n.): (55:67).
(L; T; R; LL)"
'Ataba^ii
To be angry, blame. 1st' ataba
k_JuzJ: (X.) To seek to
remove; blame, seek favour,
seek pleasure, please, be al-
lowed to make amends for his
sins, accept any excuse in de-
fense, take favour, be allowed
to approach the threshold, be
given leave to seek pleasure of,
regard with favours, grant
goodwill. 'A'taba y^: To
satisfy. Ta'attab \ r ^JC: To
accuse anyone of a blamewor-
thy action. 'Atabatun Julcl:
Threshold; Hold of a door;
Step of a ladder; Ascent of hill.
'Utba LJlc: Favour granted;
'Itdb ub: Blame; Reproof;
Complaint; Charge.
Yasta'tibu Ij,7n7,^ (imp. 3rd.
p.m.plu.): They seek pleasure of,
favour of, ask to be allowed to
approach the threshold of
(41:24). La Yusta'tabuna
jj^jLL-j *^ (pip. 3rd. p. m.
plu. X.): They will not be al-
lowed to approach the thresh-
old (to be admitted into the fold
of the near ones of God (16: 84;
30:57; 45:35). Mu'tabina
(>uljt-<i (pic. pet. m. plu. ace.
IV.): Who are allowed to ap-
proach the threshold (to seek
forgiveness, mercy, and plea-
sure of God) (41:24). (L;T;R;
LL)
'Atuda
To be ready, prepared, at
hand. Atid JLJ^: Ready;
At hand. A'tadaXLc.\ IV.:
To prepare, get ready, pro-
vide a thing for the future.
A 'tadat oxlcI (prf. 3rd. p. f.
sing. VIII.): She prepared, got
ready (12:31). A'tadnd LjulcI
(prf. 1st. p. plu. VIII): We
have prepared. 'Atidun X^ls-
(pet. 2nd. pic. m. sing.): Ready
(50:18,23). (L; T; R; LL)
The root with its above three
forms has been used in the Holy
Qur'an about 16 times.
'Ataqa Jjii
To be old, ancient; freed,
emancipate, beautiful, excel-
lent. Atiq J^t: Ancient;
Old; Beautiful; Ancient; Ex-
cellent; Noble; Freed.
'Atiq^Jj. (act. 2 pic. m. sing.):
(22:29,33). (L; T; R; LL).
357
'Ataya 'jLs.
'Ajiba i_o^
'Ata ^-it/'Atawa jiz
its*
To drag, push violently, draw
along, pull, carry anyone
away forcibly. 'Atiya <_ ? ^g:
To be quick to do evil, prone
to evil. 'Utuyyun" L Jic: Prone
and quick to do evil; Wicked,
Rough, Glutton, Rude, Hard-
hearted ruffian; Cruel;
Greedy, Violent, Ignoble; Ill-
mannered. They rebelled.
'Utuwwan \y^s-\ 'Utuwwin
"jLt: Rebelling. 'ItiyyanM^fs.:
Extreme (limit). Atiyatin
i^JLt: Blowing with extraor-
dinary force.
'Atatc+zs. (prf.3rd.p.f.sing.)\
Rebelled. 'Atau jit (prf. 3rd.
p.m. plu.): They rebelled.
'Utuwwan /'Uttuwwin "jis. /
\jlc {ace. Mom. v.n.): 'Itiyyan
Ljlc: Extreme degree. 'Atiyatin
LJ'Lc (n. ace): Blowing with
extraordinary force. (L; T; R;
LL).
The root with its above forms has
been used in the Holy Qur'an
about 10 times.
'Athara^it
To obtain knowledge, become
acquainted with, light upon.
'Uthira Js. (pp. prf. 3rd. p.m.
sing.): He discovered (5:107).
A'tltarna li^icl (prf. 1st. plu..
IV.): (18:21). We let (other people)
know. (L;T;R;LL)
'Athalic
:11c . \JLc
To do evil, perpetrate crime,
act corruptly, act wickedly.
La Ta'thaujju *^: (prt. neg.
3rd. p. plu): Commit not trans-
gression.(2:60;7:74;ll:85;26:183;
29:36). (L;T;R;LL)
'Ajiba^-^
To wonder, marvel, be as-
tonished, be amazed, delight,
please. U'jiba L^lc: To
admire, be pleased with.
U'jaba^syc: To excite won-
der, delight, please. Ajabun
•^>yc; 'Ujabun wj^ 1 * an d
Ajibun v~j^t: Wonderful;
Marvellous; Matter of won-
der, Wondrous; Astounding.
'Ajibu \j<~*-z (prf. 3rd. p.m.
plu.): They wondered. 'Ajibta
C~>lz (prf. 3rd. p.m. sing.):
You marvel. 'Ajibtum *^*-£
(prf. 2nd. p.m. plu.): You mar-
velled. Ta 'jab y«^Jt> (imp. 2nd.
p.m. sing, juss.): Thou marvel,
wonder. Ta'jabuna^y^u (imp.
2nd. p.m. plu. ): Thou wonder.
Ta jabina dy>^ (imp. 2nd. p.f
sing.): Thou/, wonder. A 'jaba
358
'Ajaza 3*^t
'Ajaza j*ti
y^kil (prf. 3rd. p.m. sing. IV.):
He was pleased. A 'jabatc^>s.\
(prf. 3rd.p.f. sing. IV.): She was
pleased. Yu'jibu v_«j*jc; {imp.
3rd. p.m. sing. IV.): Delights;
Tu 'jibu y**u*J' (imp. 3rd. p. f.
sing. IV.): She delights, pleases.
Tu'jib y**i*J' (imp. 3rd. p. f.
sing.juss.): She amazes, makes
(you) wonder. 'Ajabun yJ*£
(nom. v.n.): Wondrous.
'Ajaban L*tc (ace. v.n.): Matter
of wonder (10:2); Wonder
(18:9); What a wonder (18:63);
Wonderful (72:1). 'Ajibun
y~*£ (act. 2nd. pic): Strange
thing; Wonderful thing. 'Ujdbun
w->L>i£ (ints.): Astounding; Very
strange thing. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 27 times.
'Ajaza ji*i /'Ajiza j*si
To become behind, lack, be-
come in the rear, lag behind
(strength), become incapable,
powerless, be weak. 'Ujuzun
jj^yc: Old women. Yusuf son
of Imran mentioned more than
71 meanings of this word in
one of his poems. A'jaza
3*i-c1rV. To weaken, be un-
able, frustrate, find one to be
weak. Mu'djiz j>^ju>: One
who baffles. Mu'jiz j*uw
plu. Mu'jizina l ^ f jja<ju> or
Mu'jizi ^jjs^jLjt: One who
weakens or frustrates.
'ajzun jsyt plu. A 'jdzj^s.\
: Portion of the trunk that is
below its upper part.
A'jaztu Cj^*s.\ (prf. 1st. p.
sing.): I am unable, became
incapable. Yu'jizuna jj^uu
(imp. 3rd. p.m. plu. IV.): They
shall be able to frustrate. Li
Yu'jiza jai-J (imp. 3rd. p.m.
sing, el.): He can frustrate.
Nu 'jiza jo*J (imp. 1st. p. plu.):
We shall frustrate. Mu 'djizina
^j >L>co (ap-der. m. plu. III.):
Frustraters. Mu'jizun y*-*~f>
(ap-der. m. sing. IV.):
Frustrater. Mu 'jizina/Mu 'jizi
jjJ.*juo l^-jf^xji (ap-der. m.
plu. IV. final Nun is dropped.):
Frustraters . 'Ajuzun jy^c- (n.):
Old woman who has passed
child bearing age. A'jazun
jUtcl (n. plu.): Trunks. (L;T;
R;LL)
The root with its above forms
has been used in the Holy
Qur'an about 26 times.
'Ajifa Ubufc /'Ajufa Li*x
s '
To become lean, emaciate (ani-
mal). 'Ijdfun JLk£ sing.
Ajifun Uuxjz: Very lean ones;
Emaciated.
359
'Ajifa Li^ii
'Ajila j^i
'Ijafun o L>i£ (n. p/i^. of 'Ajfdun
f. ofA'jafu): (12:43, 46): Lean
ones. (L; T; R; LL).
'AjilaJ^c
To hasten, make speed, ac-
celerate, be hasty, act hast-
ily, hurry over, do speedily.
'Ajal un J^-t: Precipitation;
Haste. AjilA^t: That which
hastens away; Transitory.
'Ajulunjjjyc: Hasty. 'Ajjala
JJki II. To cause to hasten,
give beforehand. A 'jalaA^s.:
(IV.) To cause to hasten.
Ta 'jala Ji«-*j V. To be in a
hurry. Ista'jala Jim^J (X.)
To seek or desire to hasten,
urge one to make haste in
doing anything. Isti'jdl
JUuLlJ: Desire of hastening.
Ajjala Jki (II. ) Hastened.
'Ajjil j>1 f//.j Hasten.
A 'j'fl/a Ji*i: To make hasten.
'A/// J>U: Quick passing
thing; Transition. 'Ajul^^s.:
Every hasty. 'Ijlun J*5-t:
Calf.
'Ajiltu cJl>i£ (/;>r£ 7 s? p. sing.):
I have hastened. 'Ajiltum ,yl*s.
(prf. 2nd p. plu.): They make
haste. La Ta'jal J^*J' V (prt.
rceg. m. sing.): Thou make no
haste. Li Ta'jala A^xjis} (imp.
2nd p.m. sing, el.): In order to
make haste. 'Ajjala JJ*2 (pr/i
3rd p.m. sing. II.): He would
have hastened. 'Ajjalnd LL^x.
(p// isf p. plu. II.): We has-
tened. 'Ajala J*<-cl : Made you
depart in such haste (with 'An).
Tajjala Jj«j»j (pr/i 3rd p.m.
sing. V.): He hastened.
Ista'jaltum *s1 » uLLm\ (prf.
2nd p.m. plu. X.): You sought
to be hastened. Yasta'jiluna
(imp. 3rd p.m. plu.
X.): They seek to expedite.
Tasta'jiluna jjl»uLL*j (imp.
2nd p.m. plu.): You seek to
hasten before its (fixed time),
seek to expedite. La Tastajil
Jj*_».r....J V (prt. neg. m. sing.
X. ): Thou do not seek to hasten.
La Tasta jilu \jbyuLJi V (prt.
neg. plu. X.): You do not seek
to hasten. 'Ajil Jj*2 (v.n.):
Haste; Hurry up. Ajilatun
A>\s.(act. pic. f. sing.): Quick-
passing (world); Present (tran-
sitory life). 'Ajulan^ijxs. (ace.
ints. n.): Ever hasty. Isti'jdl
JLjullJ (v.n.X.): Hastening.
'Ijlun 3^c («.): Calf. (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 47 times.
360
'Ajamaj^ut
'Adasa^-Jtt
'Ajama *^
To chew, try by biting. A 'jama
**t"Cl: To speak Arabic
imperfectly; Abstruse
(language): A'jamiyyun
^-aptcl: Foreign; Non-Arab;
One who has an impedirnent in
speech. A'jamiyyan L*»tcl:
Foreign tongue. A'jamtna
ou^cl: Non- Arabs. (L; T; R;
LL)'
A'jamiyyun ^*k£l(n.): (16:103;
41:44). A'jamina ct^as^a I
(26:198) (n.plu. ace):
'AddaJic
JLJU HjjLC
To count, number, reckon,
make the census of. Addun
Xt: Number; Computation;
Determined number. Adadun
i jlc : Number. 'Iddatun cSxc :
A number; Prescribed term;
Counting; To count; Legal
waiting period for a women
after she is divorced or
becomes a widow, before she
may marry again. A l dd lit : To
Prepare, make ready. 'Addina
rwXt: Those who count.
Ma'dudun $jJju>: Counted
one.
'Adda Jit (prf. 3rd. p.m. sing,
assim.): Counted; Numbered.
Ta'udduna jj JuLi (imp. 2nd. p.
m. plu. assim.): You count.
Ta'uddu Ij-bLi (imp. 2nd. p.m.
plu.juss.): You count. Na 'uddu
JUtJ (imp. 1st p. plu.): We count.
'Addada jjic (prf. 3rd. p. m.
sing, assim. II): Counted.
A'adda Jit I (prf. 3rd. p.m. sing,
assim, IV): He prepared, made
ready A'addu \jX£.\(prf. 3rd. p.
m.plu. assim, IV): They prepared.
U'iddat ojlcI (pp. 3rd. p. f
sing, assim. IV): It is prepared.
A'iddu \jjs.\ (prt. m.plu. assim,
IV): You prepare. Ta'daduna
jj Aju (imp. 2nd. p. m. plu.): You
count. 'Adduna jj j Jit (act. pic.
m. plu. assim. ) : Those who count.
Ma'dudun jj.t*-o (pic. p. m.
sing.): Counted one.
Ma'duddtun o\sjJju> (pic. p.
f plu. ) : Counted ones. Its sing, is
Ma'dudatun. 'Adadun sXz(n.):
Number; Counting. 'Iddatun
ojlc (v. n.): Counting number;
To make up the prescribed
number. Period for waiting for a
divorced women or a widow
before she can remarry. (L; T; R;
LL)
The root with its above form has
been used in the Holy Qur'an
about 57 times.
'Adasa^-Jtt
^ Jutj ' Lc xi.
To toil, tend, (a flock), treat (a
thing). 'Adasafi 'Ardz ^Jlc
c^J^'ti ' To journey. 'Udisa
j- Jl£ : To have red pimples.
'Adasun ^ Jii: Lentils.
361
'Adalajjit
'Ada \S&
'Adasun ^sc (Genericn.): (2:61).
(L; T; R; LL)
'Adalajjtt
To act and deal justly, equitably,
with fairness and proportion,
adjust properly as to relative
magnitude, establish justice,
hold as equal, pay as an
equivalent, dispose aright,
straighten, deviate from the right
path, turn aside, stray from.
'Adlun 3-tc: Justice; Equity;
Accuracy; Recompense;
Ransom; Equivalent;
Compensation; Instead
(Thereof).
'Adala Jjlc (prf. 3rd. p.f. sing.):
Proportioned ; Endowed with great
natural powers and faculties. Ta 'dil
Jjuu {imp. 3rd. p. f. sing, juss.):
It makes equal, offers every
compensation. li Adila JjjJ(jmp.
1st. p. sing, el.): That I may act
justly, do justice. Ya'dilunajj} Jju
(imp. 3rd. p. m. plu.): They make
equality, ascribe equals, dispense
justice(7: 159). Ta'dilu (Jjju(imp.
2nd. p. m. plu. final Nun dropped) :
You act justly. 'Adlun Jxt(v.n.):
Compensation; Justice;Equivalent.
Vdilu I_jJjlcI (prt. m. plu.): Act
justly. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 28 times.
'Adanajj^
' - - i. -
To abide constantly, stay in (a
place), remain, everlasting.
Adninj Js. : Everlasting; Perpetual
abode ; Eternity. This wordis always
used in the Holy Qur'an as gen.
possessed by Janndt (gardens).
(L; T; R; LL)
This word has been used in the
Holy Qur'an about 1 1 times.
'Ada Ijc
To pass by, overlook, transgress,
turn aside. 'Adwun IjJlcI:
Wickedly ; Unjustly; Spitefully;
Wrongfully. Adi'yat Co-Lt:
Companies of warriors;
Chargers; Horses of the
warriors; Wayfarers who run
fast on their journey; Swift
horses 'Aduwatun IjXc
Enimity. 'Udwdn jb-^ 1
Hostility; Injustice. 'Aduwwan
IjJl£ plu. Aduwun oj^s-:
Enemy. 'Add I Jlc: III. To be at
enmity with. T'adaujjju (V):
To transgress. I'tadd *\XLc\
(VIII): To transgress, be wicked.
Mu'tadin ^XL**: Wicked;
Transgressor. Adin ilc :
Transgressor. For 'Ad aLc (tribe)
see 'Ada.
Ya'duna jjJl«j (imp. 3rd. p.m.
plu.): They transgressed;
Programed. La Ta'du Juu ^:
362
'Ada Ijtc
'AdhubaOit
(pr?. neg. m. sing.): Do not
overlook, not let your eye turn
away. La Ta'du Ijjuu V (prt.
neg. m. plu.)\ Do not transgress,
violate. 'Ad ilc (ac?. pic. m.
sing.): Transgressor; Who goes
beyond the limits. 'Aduna jj^Lc
(acf. pic. m. plu.): Transgressors;
People who know no limits.
'Adaytum *^olc (prf. 2nd. p.
plu. III.): You are at enmity.
Yat'adda -t*Jj (imp. 3rd. p. m.
sing. V): He trespasses, violates.
I'tada * I .Lie I (prf. 3rd. p. m.
sing. VIII): Violated. I'tadan
I JLLt I (prf. 3rd. p. m. plu. VIII.):
They transgressed. I'tadaina
^iX^\{prf. I st. p. plu. VIII):We
have transgressed. Ya'taduna
jjXJt; (imp. 3rd. p. m. plu.
VIII) : They transgressed. Ta 'tadu
lj .Ujci (imp. 2nd. p. m. plu. ace.
final Nun dropped): You
transgress. Li Ta'tadu IjJli*J
(imp. 2nd. p. m. plu. el.): That
you may transgress. I 'tadu Ij-LnJ'l
(prt. m. plu.): You punish for
violence, punish for
transgression. La Ta 'tadu \jXJu
*i(prt. neg. m. plu.): You
transgress not. Mu 'tadun jjj«-o
(ap-der. m. sing.): Transgressor.
Mu 'tadun/ Mu 'tadin ^j XLx* /
jj-Ujw (acc./ ap-der. m. sing.):
Transgressor. 'Adwan jlj-tc
(v.n. acc): Transgressing.
'Aduwwunl'Aduwwan Ij-tc/
jJL£ (acc/v. n.): Enemy. A 'dd'un
^1 Jlx. I (n. pi.): Enemies.
'Udwdnun jlj-U (v. n.):
Violence; Punishment of
violence; Harshness; Injustice;
Transgression. 'Adawatun 'ij\xc
(v. n.): Enmity. 'Udwatun »jjx
(n.): Side; End. 'Adiyat Co Jit
(act. pic. f. plu.): Panting;
Running; Coursers. (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur'an
about 106 times.
'Adhuba L/JLc
o Jju : I j JLc
To be sweet in taste; Palatable.
'Adhbun u'i* Fresh; Sweet;
Palatable; Digestible; Easily
swallowed (plu.): 'Idhdbun
ollt and 'Udhabun ollt
'Udhbun oJit : To abstain
from eating because of excess
of thirst, 'Udhibun^j Js.: One
who has given up eating
because of strong excess of
thirst. 'Adhban CjJlc: To deny
a thing, hinder anyone from,
be inaccessive,
inapproachable, debar, prevent
from, deny it (in trans, and
untrans .) Adhuba oil: To
be overspread with rubbish,
diffuse and green mass (on
water, making it stagnating):
Adhdbun^j\lc.: Punishment;
Chastisement; Pain; Abstaining
from; Exemplary punishment;
363
'Adhara
'Araba^/ft
Averting anyone from striking
punishment; Prohibition;
Refusal; Hindrance; Obstacle.
Fresh, sweet and palatable water
is called 'Adhbun uVas it
averts thirst. Punishment is call
ed 'Adhab as it hinders, debars
and prevents committing crimes
and foolish acts.
'Adhbun oJus (n.): Sweet,
Agreeable to taste. 'AdhabalSXc
(prf. 3rd. p. m. sing. II): He
punished. 'Adhabnd LjJlc (prf.
1st. p. plu. II): We punished.
Yu 'a dhdh ibu ^jlx>(imp. 3rd. p.m.
sing. II) : He will punish, punishes.
Li Yu ' dhdh iba o Jl*J (imp. 3rd.
p.m. sing. II. el.): That he may
punish. La Yu 'a dhdh ab o Juu *^:
None shall execute (his)
punishment. Tu 'a dhdh ibu cj Jl*j
(imp. 2nd. p. m. sing. II.): Thou
punish. 'Au 'a dhdh ibu cjJlc I (imp.
1st. p. sing II): I punish.
U'adhdhibanna ^iil (imp. 1st.
p. sing, imp.): I will certainly punish.
Nu 'a dhdhi bu oJlhj (imp. 1st. p.
plu. II): We punish.
Mu 'a dhdh ibun y> Jum (ap-der. m.
sing.): Treat with punishment;
Going to punish. Mu ' dhdhi buna
oyl)u> (ap-der. (m.plu. ace): Giver
of punishment. Mu 'a dhdhi bu
Ijjjjco (ap-der. m. plu. final Nun
dropped; nom.): Chastiser.
Mu 'a dhdh abina i>u Juw (pis. pic.
m. plu. ace): Those who are
punished. 'Adhdbun ^fju. («.):
Punishment; Torment;
Chastisement. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 372 times.
'Adhara
To beg pardon, to excuse, to be
free any one from quilt or blame.
'Udhrunjlt: Excuse, plea.
Ma'dhiratun SjJuw: Excuse.
Ma'adhir ^jJIjw plu of
Mi'dhdrjlljvi: Excuses.
Mu 'dhinuij -t>w : Those who put
forth excuse, apologists.
Madhiratan "t>jjju>: (v. n. ace):
As an excuse. 'Udhran \jlc (v. n.
ace): Excuse; An attemptto purify
from the abomination of sin.
Ma 'ddhirjj J Lw (n.plu.): Excuses.
La Ta 'tadhiru \jj XJC V (prt. neg.
m. plu.): Offer no excuse. Mu 'adh
dhiruna jjj juw (ap-der. plu. II. ) :
Those who make or put forth an
excuse. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 12 times.
'Arubayy;
> > , ' ,
To be good in Arabic language,
be a true Arab (person). Arib
^tjC I: To give an earnest. A 'rab
wj^tl: To express ones mind
clearly, pronounce the fine
364
'Araja gje
'Arjana^^c
accent of a word. Mm 'rib o/t*:
Expressing one's mind clearly.
'Aruba o/ : To be pure and
free from faults (of speech).
'Arabun^jt: Those who speak
clearly. Mu'rrabun vV" 4 '
Eloquentperson. Arib:Pureand
much water. 'Uruban \jjc :
Beautiful and beloved wives,
who also have great love and
fondness for their husbands.
A'rdbun ol^l: Arabs of the
desert.
'Arabiyyun ^ji. («.): Arabic;
Related to Arab; Descendants of
Ismail. 'Arabiyyan Ljjz(n.acc);
A'rdb ol^cl (n. plu.);. Arab(s) of
the desert. 'Uruban \jj£.(n.plu.)::
Those who show great love and
fondness. Its sing is,, 'Arubatun
2jjjZ and 'Arubun IjjjZ. Loving
one. (L; T; R; Asas; LL)
The root with its above four forms
has been used in the Holy Qur'an
about 22 times.
'Araja £>
To ascend, mount. M 'irdj: r lyw
TheAscension.fcra'd^l: The
Night Journey or "carrying" by
night of the Holy Prophet (pbuh)
from the sacred Mosque at
Makkah to the remote Mosque
at Jerusalem and his Mi 'raj -
Ascension to the heaven are two
distinct stages of his mystic
experience (17:1; 53:1-18).
Bukhari mentions Isra' in Ch.
63:41 andofM'irajinCh. 63:41
of his well known book Sahih.
On this subj ect see also various
well-documented traditions
extensively quoted and
discussed by Ibn Hajar in Fath
al-BariCh.7: 15 and Ibn Kathir
in his commentary of the Holy
Qur'an Ch. 17:1. Some
reporters of the traditions and
commentators of the Qur'an
have mixed up the accounts of
\heM'irdjr\j3ui -The Ascension
and Isra <■
<j~i\
The Night
Journey. (Zad al-Ma'ad; L; T; R;
LL)
Ya 'ruju Tjiu {imp. 3rd. p. m. sing.) :
Ascends. Ta 'ruju ryC (imp. 3rd.
p.f.sing.): He ascends. Ya 'rujuna
jj>j*->. (imp. 3rd. p. m. plu.):
They ascend. Ma'arij rjljw (n.
ints. plu.): Stairways. Its sing is
Ma'rajun Fj*-a .
The root with its above four forms
has been used in the Holy Qur'an
about 7 times.
'Arija^t
To limp, be lame. 'Araj Tjz:
plu . ' Uriij TjS. and ' Urjdn j \>j£.
f. 'Arjd <■ [>j£. : Lame
A 'raja gjJ (24:61 ; 48: 17): (L; T;
R;LL)
'Arjana^^c
To strike with a stick, imprint
365
'Arra^
'Aradza Jaj.
and stamp with a fig or date-
stalk. 'Urjun jj^i: Dry date-
stalk; Branch or bough of a tree.
'Urjun jj>j£ («.): Branch of a
palm tree. (L; T; R; LL)
'Arra ^c
To manure, bring evil upon,
afflict, disgrace, be scabby.
Ta 'arra yu : To be restless (in
bed). I'tarra jiuV. To address
any one humbly . M 'arratim "tjm :
Crime; Sin; Annoyance.
Mu'tarj^»j> : Poor; Seeking
favour; One addressing humbly;
One who does not beg, though
poor, who is forced to beg, who
is in need.
M'arratun ^yw (n.): (48:25)
Mu'tarrun syw (pis. pic, m. sing.
VIII): (22:36). (L; T; R; LL)
'Arasha Jtjt
To construct, build, make
trellis (for grape-wine), make
a vine-stalk, roof, raise (a
house), settle, raise (a
structure). The 'Arsh J^jC
Throne; Arbour; Pavilion
Roof; Power; Dominion
Sovereignty. 'Arsh J^jC or
throne of God is a metaphor
used in the Holy Qur'an. All
Muslim commentators,
classical and modern are
unanimously of the opinion
that its metaphorical use is
meant as power and control of
the creation by God. In seven
instances the Holy Qur'an
speaks of Allah Who has
established Himself on the
'Arsh J,j& (7:54, 10:3, 13:2,
20:5, 25:59, 32:4 and 57:4).
This expression is connected
with a declaration of His having
created the universe. Itindicates
that after the creation He has
not left it, but it is under his care,
control and absolute way.
'Arshun J^j£ (n): Throne;
Arbour; Pavilion; Roof; Power;
Dominion; Sovereignty. Thing
that is more permanent; Frail
goods; Property ; Wealth; Bounty;
Object of desire; Gain; Gift.
M'arushat oLij^juo (sing.
Ma'rushun jijyw): Supported
on trellis-work; Sheltered by an
arbour; Upheld by a trellis;
Trellised. Ya'rishuna jj-iytj
(imp. 3rd. p.m. plu.): They have
erected, raised. M'rushdtun
oLijyuo (pet. pic. f. plu.):
Trellised ones. 'Urush j^j^z (n.
plu.): Roofs. (L; T; R; LL)
The root with its above four
forms has been used in The Holy
Qur'an about 33 times.
'Aradza Jajz / ' Aridza Jaj^
To take place, happen, offer,
present, show, propound, set
before, give a hint, come
366
'Aradza Jaj.
' Arafa <Sjt
against, propose, expose,
review (troops), view, prepare.
'Arudza J&jZ'- To be broad,
widened. 'Ardz.un J& J*-:
Goods; Breath; Width. 'Irdzun
Jo j£.\ Honour. 'Urdzatun
i^jt : Intention; Target,
Purpose. A 'radz J^j^'- To
turn away, back, slide, o verpeer
(cloud). 'Aridz Jeuj&V.
Prolonged; Much, Many.
'Urdzatun 'L^jC : But; Excuse.
'Aradza Jojt (prf. 3rd. p. of
sing.) He presented, showed, put,
placed. 'Aradznd L^j£. (prf. 1st.
p. plu.): We put, presented.
'Uridza JojZ (pp. 3rd. p. m.
sing.): Were presented. 'Uridzfi
\y^jt- (pp. 3rd. p.m. plu.):They
were presented. Yu 'radzu J"j*i
(pip. 3rd. p.m. sing.): Shall be
placed before; Will be exposed
to. Yu 'radzuna jj-^ys! (pip- 3rd.
p. m. plu.): They shall be set
before, produced Tu'radzuna
jj^jju (pip. 2nd. p. m. plu.):
You shall be produced
'Arradztum ~JaJs.'(prf. 2nd. p.
m. plu. II.): You speak indirectly,
gave a hint A 'radza Jaj. I (prf.
3rd. p. m. sing. IV): He turned
away, avoided (with 'An).
A 'radzu j-&j£ I (prf. 2nd. p. m.
plu. IV): They turned away.
A'radztum *2^>jz\ (prf. 2nd. p.
m. plu. IV): You turned away.
Yu 'ridzu Jaj*->. (imp. 3rd. p. m.
plu. sing. IV): He turns away
from Tu 'ridzu JeyZ (imp. 2nd.
p. m. sing. juss. IV): Thou turn
away from. Yu 'ridzjajiu (imp.
3rd. p. m. plu.. Nun dropped
IV.): They turn away. Tu 'ridzu
Ij^jju (imp. 2nd. p. m. plu. Nun
dropped, IV): You turn away.
A i ridz.Ja J £.\ (prt. m. sing. IV):
Thou turn away, avoid. A 'ridzu
\y^ji.\ (prt. m. plu. IV): You
turn away, avert. I'rddzun/
I'radzan L^l^l I Ja\j£.\ (ace.
v. n. IV): Turning away;
Indifference; Desertion;
Estrangement. Mu 'ridzuna I
Mu'ridzina dy^j** /jj^?j**
(ace/: ap-der. plu,): Averse.
'Aradzun/Aradzan U?^/ J^jt
(ace. v.n.): Gain; Paltry goods;
Transitory goods; Temporary;
Frail goods. 'Ardzun(n.): Width;
Extensiveness; Expanse. 'Ardzan
Ja]z (v.n.): Presenting face to
face. 'Aridzan/'Aridzun L^jt/
J^jZ (acc./act. pic. m. sing.):
Overpowering; Spreading cloud.
'Aridzun Ja-ijZ (act. 2 pic. m.
sing.): Prolonged, Lengthy.
'Urdzatun "L&jt («.): Excuse;
Hinderance.(L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 79 times.
'Arafa o^c'
To know, acquaint with,
367
' Arafa o^c'
' Arafa o^c'
perceive, recognize,
acknowledge, discern. The
difference between 'Arafa
o^£ and 'Alima Jlc is that the
former refers to distinct and
specific knowledge, while the
latter is more
general. Opposite to 'Arafa
ci^ls Ankara £j I (to deny),
and opposite to 'Alima JLt is
Jahila J^> (to be ignorant).
'Urfun J/: Known; Just;
Benefit. 'Urfatun ii v £ :
Prominence; Limit between
two things. Al-'Araf^\jci\:
The elevated place; High
dignity; Distinguished
position; Place of
discernment or
acknowledgment; Highest or
most elevated faculties of
discernment ox Ma 'rifah lij**
(knowledge of right and
wrong). The people on the
elevated places are the
Prophets, according to Hasan,
Mujahid andZajjaj will be the
elite among the believers or
the most learned among them.
According to Kirmani they
will be Martyrs. 'ArafOljzlis
plu of 'Urf^JjS. . 'Urf^Jji. of
a cock is the coxcomb, that of
a horse its mane. Ma'ruf
Ojjjw: Honourable; Known;
Recognized; Good; Befitting;
Fairness; Kindness; Custom of
the society; Usage. This word
is opposite to Munkar^Jui.
Vtarafa o^el (VIII): To
confess, acknowledg.
'Arafat oli^t : The name
given to a valley east of
Ka 'bah, about nine miles from
there. Here the pilgrims halt
in the later part of the ninth
day of Dhul-Hijjah. The halt
at this place forms the
principle factor of Hajj. It is
so named because of the high
recognition of this place by
God.
'Arafa <Jj£ (prf. 3rd p. m. sing.):
He recognized, acknowledged.
'Arafu \jij£\ (prf. 3rd. p. m.
plu.): They recognized. 'Arafta
C+ij£ (prf. 2nd. p. m. sing.):
Thou knew Ta'rifu Jyu (imp.
2nd. p. m. sing.): Thou recognize.
Ya 'rifuna jjij*j (imp. 3nd. p.
m. plu.): They recognize. Ya 'rifu
\jij*i (imp. 3rd. p.m. plu. juss
Nun at the end. dropped):
Ta'rifanna ^j*j (imp. 2nd. p.
m. sing, imp.): Thou should surely
recognize. Ta 'rifuna jjiyu (imp.
2nd. p. m. plu.): You shall
recognize. Yu'rafu <~ij*j (pip.
3rd. p. m. sing.): He is recognized.
Yu'rafna jiyv. (pip- 3rd. p. f
plu.): They (/) are/will be
recognized. 'Arrafa <3"j£. (prf.
2nd. p. m. sing. II): Made known.
Ta 'arafu \jij L*j' (prf. 3rd. p. m.
plu.): You know each other,
recognize each other, do good to
each other. Yata 'arafuna
jjijlxjj (imp. 3rd. p. m. plu.):
They will recognize one another.
368
'Arama
&L
'Ariya^
I'tarafu \ J s J ^c[ (prf. 3rd. p.
m. plu. VIII): They have
confessed. I'tarafnd lii/i*j
(prf. 1st. p. m. plu.): We have
confessed. Mar'ufun Jjyw
(pet. pic): Known or recognized
thing that which is good as an
universally accepted fact;
Reputable; Fairness; Kindness;
Equity; According to usage;
Custom of the society;
Courteous; Right. Ma'rufatun
2.£jjj>.j> (pet. pic. f. sing.):
Recognized etc. 'Urfun
<3j£.(n.): Seemli-ness; Good;
'Urfan liy; (n. ace):
Beneficence; Goodness;
Kindness.A'ra/ol^l (n.plu.):
Elevated places. 'Arafat oli^c
(n.): Name of a hilltop 12 miles
from the Ka'bah. (L; T; R;
Zamakhshari)
The root with its above forms has
been used in The Holy Qur'an
about 71 times.
'Arama *jC
To strip meat off from a bone,
gnaw (a bone), treat harshly,
be ill-natured. Arima.jS.':
Hard; Wicked 'Arimatunijijc. 1 .
Dam; Vehementrain; Mound
or dam for banking in a body of
water; Dam constructed in
torrent beds; Violent rain. Sail
al-'Arim p^-*-)! J^r-" 1
Devastating flood. A mighty
flood caused the dam of
Ma'arib to burst. This dam
was located some 60 miles
east of San'aa. The dam was
about five miles long and 120
ft. high. The Sabaean owed all
their prosperity to it. Heavy
flood and rain caused the dam
to burst and undate the whole
area causing widespread ruin.
A land full of beautiful gardens,
streams and great works of art
were turned into a vast waste.
It was destroyed about the
first-century A.D. The bursting
of the dikes and the destruction
of the land by a flood are
historically known facts.
Al'Arim »^jJI: (34:16).
Devastating flood.
'Ara \j£
To come to a person, befall,
overwhelm, smite, afflict.
I'tra \jtc\: To come down
upon, 'Urwatunl>jj£. : Support,
Handle; Everlasting; Valuable
property.
Vtara \j^z.\(prf. 3rd. p. m. sing.
VIII): He has smitten (11:54),
'Urwatun "t>jj£. (n.): Support
(2:256; 31:22). (L; T; R; LL)
'Ariya^
To become naked, denude of
369
'Azaba <J^
'Azar jj£
(garments). Ard ^j£.: Bare
desert or place; Open field;
Waste land; Shore.
Ta'ra <Jj*j (imp. 2nd. p. m.
sing. ) : Thou go naked (20 : 1 1 8).
'Ard: ,jj£ (n.): Bare and wide
tractofland(37:145;68:49).(L;
T; R; LL)
'Azaba*-/^
To be away from, hidden,
distant, remote, absent from,
escape, go far away.
Ya'zubu <->}*->„ (imp. 3rd. p. m.
sing.): He escapes (10:61; 34:3).
(L; T; R; LL)
'Azar jyc'
To prevent, turn away,
reprehend, support, assist.
Uzair ^yc: Ezra. He lived in
the fifth century B.C. The Jews
of Madinah and a Jewish sect
in Hadzaramout believed him
to be the son of God. He
worked in collaboration with
Prophet Nehemiah and died at
the age of 120 in Babylonia.
He was a descendent of
Seraiah, the high priest and
was one of the most important
persons of his days and
exercised a far-reaching
influence on the development
of Judaism. It was he who
restored and codified the
Torah after it had been lost
during the Babylonian exile
and edited it in more or less
the form which it has today.
He promoted the
establishment of excecutive,
legalistic type of religion that
became dominant in later
Judaism. Ever since then he
has been venerated to such a
degree that his verdicts on the
law of Moses have come to be
regarded by the Jews as being
practically equivalent to the
Law itself.
This status to a human being,
according to the Qur'anic
ideology is rejected, in as
much as it implies the
elevation of a human being to
the status of a Divine Law
Giver. His mention in the Holy
Qur' an is in the context, "They
have taken their learned men
and their monks for lord apart
from Allah." This verse does
not mean that they took them
actually for God. The meaning
is that they followed them
blindly in what they enjoyed
and what they forbade, and
therefore they are described
as having taken them for
Lords, on account of
attaching to them a Divine
dignity. When this verse was
revealed 'AdibinHatimTa'i,
370
'Azza j£
'Azala Jj£
who had accepted Islam and
a convert from Christianity
asked the Holy Prophet gjas
to the significance of the
verse, for he said, we did not
worship our Abars. The Holy
Prophet & said, "Was it not
that the people considered
lawful what their priests
declared to be lawful, though
it was forbidden by God. 'Adi
replied in the affirmative.
'Azzaru \jjjc- (prf. 3rd. p. m.
plu.) They supported, lend support
in a respectful manner (7:157).
'Azzertumu \j£jJ£ (prf. 2nd. p. m.
plu. II. ): You have supported in a
respectful manner. Tu'azziru \jjj*J
(imp. 2nd. p. m. plu. ace): You
may support and help in arespectful
manner (48:9). 'Uzairun jjyc:
PropernameofaProphet(9:30).(L;
T; R; LL)
'Azza j£
To strengthen, exalt, prevail, be
mighty, powerful, strong, noble,
illustrious, rare, dear, highly
esteemed, precious, become
illustrious, exalted. 'Izzun yt
and 'Izzatuncjyc.: Power; Might;
Glory; Pride; Vanity.
'Azizzunjjjc plu. A'izzatun
lyc\: Mighty; Excellent./l 'azzu
jp\: More excellent; Mightier;
Worthier. 'Uzza \yt: Name of
an idol of the pagan Arabs
regarded by them as God's
daughter. 'Izzatun lye : False
arrogance or prestige; Power;
Prestige; Might; Honour.
'Azza ys. (prf. 3rd. p. m. sing,
assim. V.): Prevailed. 'Azzaznd
bjjx. (prf. 1st. p. plu. II.): We
strengthened. Tu 'izzu _j*j (imp.
2nd. p. m. plu. II): Thou honour,
confer honour and dignity. 'Izzan
]yc (v. n.): Source of strength.
'Izzatun lye (v. n.): Vain pride;
False prestige or sense of self
respect; Might; Honour; Power.
Al-'Azizun Jj>*JI (act. pic. m.
sing.): All-Mighty. One of the
names of Allah. Unassailable;
Invincible; Powerful in evidences
and arguments; Strong; Mighty;
Heavy; (with 'aid: Tellhard upon).
A'azzu yz\ (elative): More
powerful; That occupies stronger
and more respectable position.
A'izzatan Sjcl (n. plu.): Most
respectable and powerful. Mighty
and firni. Its sing, is 'Aziyun ^yz.
'Uzza \yl (pers. n.) Anldol. (L; T;
R;LL)
The root with its above forms has
been used in The Holy Qur'an
about 120 times.
'Azala Jj^
To set aside, remove from.
Ma'zilun Jjjii : A place
separate from the rest;
Secluded spot, Place of
371
'Azama
r*
'Asura^-~t
retirement; Far away.
Ma'zulun JjjJii: Removed.
I'tizdl JljZcl: (VIII.): To
separate or remove one self
from.
'Azalta cJj^ (prt. 2nd. p. m.
sing.): Thou put aside (in the
matter) provisionally. I'tazala
Jj^t I (prf. 3rd. p. m. sing. VIII.):
He withdrew, kept away. I 'tazalu
IjJj^cl {prf. 3rd. p. m. plu.):
They kept away, left you alone.
I'tazaltumu\y^s}yL£.[ {prf. 2nd
p. m. plu. juss.): You have left
(them). Ya 'tazilu Ij-1j^-*j {imp.
3rd. p. m.plu. final Nun dropped):
They withdraw, leave (you)
alone. A'tazilu Jjicl {imp. 1st.
p. sing. VIII): I shall withdraw,
shall keep away . / 'tazilu IjJ _>i£ I
{prt. n. plu.): You keep away.
/ 'taziluni jjiys. J (comp. / 'tazilu
+ rcz prt. m. plu.): Keep away
from me. Ma'zuluna jjJj>*-
{pet. pic. n.plu.): Removedones;
Precluded ones. Ma'zilun ^yx*
{n. of place): Place where one is
set aloof. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 10 times.
'Azama »j£
To resolve, determine, decide,
propose, carry out a resolution.
'Azmun »yc: Resolution; Fixed
determination. La Ta 'zimu "V
r^
: Do not resolve. Dhdlika
min 'Azma al-Amur ,yc dUli
j_^«VI : This is an affair of
great resolution; This is worth;
This is worth to be followed
with constancy and firm
determin-ation; This is to set
one's heart upon.
Azama *ys. {imp. 3rd. m. sing.):
Resolved. Azamta c~»yz {prf
2nd. p. m. sing.): Thou had
resolved 'Azamu \y>ys- (prf 3rd.
p. m. plu.): They resolved. La
Ta'zimu \y>}xJ V {prt. neg. m.
plu.): Do not resolve. 'Azmun
*yz (v. n.): Resolution; Firm
determination; Consistency. (L;
T; R; LL)
The root with its above five forms
has been used in The Holy Qur ' an
about 9 times.
'Aza ,_£j£.'
To enter relationship. 'Izin
^_-j£. : Companies; Groups;
Parties. Its sing, is lye
'Izin jjjjx (n. plu.) (70:37).
'Asura^— &
To be difficult, hard. Ta 'sara
^l**j'(VI): To create hardship
for one another, be hard to one
another. Asir j,*.^: Difficult
'Usratunij^c: Hardship.
Ta'dsartum Ji^lxi (prf. 2nd.
p. an. plu. VI.): You make
372
'Assa j-t'
'Ashara^lii
difficulties and hardships for one
another. 'Usrun j~jS. (v. n.):
Hardship 'Usratun "t>j~s. (v.n.):
Distress; Straitened circum-
stances. 'Asirun/'Asiran j^+zl
\j.*~*S' (nom./acc./act. 2nd. pic):
Hard; Difficult. 'Usratun "t>j~+£.
(elative. /.): Hardship and
distress. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 12 times.
'Assa 1jm£,"
<jmJu : 1 mi f.
To begin to depart; Dissipate
the darkness of night. 'As 'asa
Lr juMS.: To advance, approach,
depart, fall in, dissipate
(darkness of night). 'Isds
j-iL>y&: Darkness.
'As'asa ^juJs. (guard.): Itbegins
to depart (81:17).
'Asala J-~c'
A i n * i i |L*Jti '^ i ii f.
To season with honey (food) ;
To supply honey. Asal\*.*s.:
Honey.
'Asalun J— *c (com. gender):
Honey (47:15).
'Asa^l^t
May well be; It may be ; Perhaps ;
To be near, be on the eve of
might, about to be. The
expression expresses eager
desire or hope and fear,
sometimes with reference to
the person addressed and
sometimes with reference to
the speaker himself. It denotes
hope in the case of that which
is liked and fear in the case of
that which is disliked. It also
denotes opinion or doubt or
certainty. Bil Asa 'an taf'ala
hddha I Jj> JjtiJ ^& Lg -»*L: It
becomes you to do so. Hal
Asaitum ,.l.i,j Jj>: It is not
likely that you; May be that
you; Would you; Be hopeful;
Be afraid or conscious.
According to the grammar-
ians it is an underived (jamid)
verb. Mz 'sa ,„««: Girl near to
attain puberty.
'Asa ^~*s- (particle): It may be;
It may be likely. 'Asaytum ^- L .,.uS.
(prf. 2nd. p. m. plu. comb, of
'Asd + tum): Maybe thatyou. (L;
T; R; LL)
The root with its above two forms
has been used in The Holy Qur ' an
about 30 time.
'Ashara^Iic
To take away a tenth part, make
ten by adding one to nine, be
the tenth. 'Ashrun jJLz
(f.),'AsharunjJLs. (f.),
'Asharatun IjJ^t (m.)
Ashratun a , .7, c. (m.): Ten;
373
'Asha Lie/ ' Ashiya < JZlc
'Asaba
Decade; Period from three to
ten. Td which is generally the
sign of the feminine, marks of
masculine. It is not necessary
that these numerals agree in
general with the noun to which
they express the number as in
6: 180. Here the noun Anthal
is in masculine but 'Ashrun in
feminine. It is said 'Asharu
Niswatin sj.«*J^.JLc (ten
women) and 'Asharatu
Rajulun JL^JLt (ten men).
After twenty there is no
difference between feminine
and masculine. They
say, 'Ishruna Imra 'atan 5 \y> I
jj^JLt (ten women). Mi 'shar
jAjm: A tenth part. Ashara
jZilc: To consort,live with,
cultivate one's society,
become familiar. 'Ashirun
JyLc: Companion, Ashiratun
S^—ic: Kindred. Ma'sharun
jJLj:.*: Company; Race;
Multitude; Who live in close
communion with. Its plu. is
Ashdir J>\JLz.
'Ashiru \ ij L\s.(pct. m.plu. Ill):
They Consort with, live with.
'Ashiratun "t>j~Lz: Kinfolk; Kins;
Clan. 'Ashrun jJLt.Ten. 'Ishrun
jjjJLc: Twenty. 'Ishdr jLLc:
She camels that are milked. Such
camels are the most precious. Its
sing. in 'Ashrd \jLc. Ma'sharun
jAjut («.): Race; Multitude.
Mi'shar j L-ljua : Tenth part.
'Asharatun l^Lc (f.): Ten. (L;
T; R; LL)
'Asha Lis./ 'Ashiya ^pLc
: 1 "' r
To go by night, be weak sighted,
be night blind, withdraw,
forsake. 'Ishaun *LLc :
Commencement of darkness,
Evening. Ashiyyatan <LJLc :
Nightpath; Evening. Ya'shu
Jl*j : To take or collect the
produce of the earth, aid,
succour, save, preserve, give
something to someone, do
some benefit to someone.
Ya'shu J^ju (imp. 3rd. p. m.
sing, vowel of the radical is
dropped):(43:36). Blinds himself;
Forsakes. 'Ishaun eL^c (n.)
Nightfall. 'Ashiyyan L ,*c (n.)
Evening. 'Ashiyyatun "LJLs. (n.)
Evening. (L; T; R; LL)
The root with its above four
forms has been used in The Holy
Qur'an about 14 times.
'Asaba
To wind, twist, bind, lighten,
surround, take a thing by force,
become difficult, become dry
in the mouth (saliva. 'Usbatun
4..r-?c: Band; Troop; Gang,
Party. 'Asib ■ - _ ~ r ; Very
difficult; Vehemently
distressful; Hard, Woeful.
374
'Asara j^t
'Asama
(«~Afc
'Usbatun
24:11; 11:77)
(n.): (12:8,14;
'Asara j^ac'
To press, squeeze, wring,
withdraw a thing from. I'sdr
j Lag: Whirlwind; Violent
wind; Heavy rain; Hurricane.
Mu' sir at Cj\j^jl»: Clouds
emitting rain; Rain clouds 'Asr
j.rtt: Age; Time; Afternoon;
History; Succession of ages;
Evening; Century ; Epoch; Time
that is measurable, consisting
of a succession of periods, in
distinction from Dahr j>$,
which signifies unlimited
time, without beginning or end ,
that is time absolute. Hence
'Asr j^3.£. bears the
connotation of the passing or
the flight of time; Time that
can never be recaptured;
Succession of ages; The time
of The Holy Prophet (PBLH) .
'Asrdn jlj.rtt: Night and the
day ; Morning and the evening.
A'siru j.sic] (imp. 1st. p. sing.):
I am pressing ( 1 2 : 3 6) . Ya 'siruna
jjj^uu (imp. 3rd. p. m. plu.):
They will press (wine or oil etc .)
(12:49). 'Asr ^a£ («.): Time
(103:1). I'sar jLat\ (v. n. IV.):
Violent wind ; Whirlwind (2:266).
Mu 'siratcj\j.^.*j* (ap-der.f.plu.
/V.): Dripping clouds (78:14). (L;
T; R; LL)
'Asafa t-jLafi.
To blow violently (wind) , blow
in a gale , be quick, rag swiftly .
Asfun i.'s.nt. : Leaves and
stalks; Straw; Green crop;
Bladder; Stubbles; Husk.
'Asafa: To cut com when green.
'Asafa *_jL^Lc: To perish,
'Asifatun 4jL^>Lc: Storm;
Whirlwind; Hurricane. Asifun
ul^>\s.: Violent wind; Stormy;
Vehement.
'Asfun uuas. (n.) : Husk-covering
(55:12, 105:5). 'Asifun ^>U
(act. pic. m. sing.): Violent
(10:22, 14:18). 'Asifatun XLA*.
(act. pic. of sing.) Violent
(21:81). 'As_ifato\JL*[*(act.pic.
of plu.): Winds raging, violent
(21:81). 'Asfan li~ac (v. n.
ace): Raging; Blowing (77:2).
(L; T; R; LL)
'Asama *Ja&
To protect, prevent, hinder,
defend, preserve, hold fast,
abstain, save, keep any one safe
from evil, preserve, formally
seek refuge. I'tasama *~aZ£ 1 :
To hold fast, lay hold upon,
protect one-self from evil,
abstain from sin. Ista'sama
^ojC^i I : Abstain-ed ; Prevented
oneself; Preserved oneself
375
'Asaa Lac
'Asa^^wAt
from sin. 'Ismatun io.nt.
Defense; Guardianship;
Prevention; Preservation;
Protection; Immunity from
sin; Virtue; Chastity.
Ya'simu *~aju (imp. 3rd. p. m.
sing.): He will protect. 'Asimun
».^l.c (act. pic. m. sing.):
Protector, 'teama *.nc (n. plu.
its sing, is 'Ismatun): Bonds; Ties;
Preventions; Preservations (of
marriage). I'tasimu Ij^a^x. I (prf.
3rd. p. m. plu. VIII.): They held
fast. Ya'tsim *^j«j (imp. 3rd.
p. m. sing. juss. VIII.): Holds
fast. I'tasimu ~ais.\ (prt. m.
plu.): You hold fast. Ista'mma
,,. -a.*...,., I (prf. 3rd. p.m. sing.):
He abstained; Preserved oneself
(from sin). (L; T; R; LL)
The root with its above forms has
been used about 13 times in the
Holy Qur'an.
'Asaa Lac
To strike with a stick. 'Asz'ya
L 2**2£./Ya 'sa ^-j : To take a
stick, come together
Collection; Accumulation
Amazing; Gathering
Assemblage; Congregation.
Staff is called. 'Ara Lasas the
fingers of a hand come
together and are collected and
united on its handle. 'Asa Lag;
Staff; Stick; Rod; Supports;
Nation; People; Party; Tongue;
Skin; Bone. Asautu al-
Qauma: I gathered the nation.
Shaq al-Asa UuJI J-i:
Divergence; Dissension;
Disagreement of the nation or
organisation. It is said,
Khawarij shaqqu Asa al-
Muslimin: The Khawarij split
the concord, harmony and
unity of Islamic nation. Idzrib
biAsaka al-Hajer: Strike with
your staff on the rock; Go forth
with your people. (L; T; R; LL;
Zamkhshari)
Asa Lac'(n.): Staff; Nation;
Mastery. 'Isiyyun Lff ^s.(n. plu.):
The staffs.
The root with its above two forms
has been used in The Holy Qur ' an
about 12 times.
'Asa ( _ s Lac
To rebel, disobey, oppose,
resist. 'Isyan jLaf: Rebell-
ion; Disobedience. Ma'siya-
tun 'L : ..<3.ia: Djsobedience.
'Isiyyan I ._.^&: Rebel;
Disobedient. The final letter
Fa in Asa in a third radical is
changed to Alif when followed
by a pronoun.
' Asa ^c (prf. 3rd. p. m. sing.):
He disobeyed, did not observe
the commandment. 'As_aita
Cm.^c (prf. 2nd. p. m. sing.):
Thou disobeyeth. 'Asaitu c^c
(prf. 1st. p. sing.): I disobeyed.
376
'Adzada Jt^at
'Atafa cilac
'Asflu j^as. (prf. 3rd. p. plu.):
They disobeyed. 'Asaind 1 \ > . a r.
(pr£ 7sL p. p/«.): We disobeyed.
Fa's
,j^jt| (imp. 3rd. p. m. sing.juss.):
Disobeys. A 'si .^?& I (imp. isf.
p. sing.): I disobey. Ya's_auna
jj~a*j (/mp. 5rJ. p. m. p/w.):
They disobey. Ya'sina uy^ju
(imp. 3rd. p. f. plu.): They
disobey. 'Isiyyan\L^£.{act.pic):
Disobedient. 'Isyanun jL-ac (v.
n.): Transgression. Ma 'siyyatun
'L^tsju* (v.min.): Disobedience.
(L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 32 times.
'Adzada .Uac
'■ ' i . '
wajtj : IJw-? c.
To aid, assist, support,
succour, strike on the arm.
'Adzudan J.hc: Supporter;
Upper arm; Helper; Stay; side;
Assistance; strength.
Adzudun Ju^ac («.): Helpers
(18:51; 28:35). (L; T; R; LL)
'Adzdza^ai
To bite the hands in sorrow;
Seize with the teeth.
'A dzd zii IjIac (pr/! 3rd. p. m.
assim.): They bite (fingertips).
(3:119). Ya'udzdzu "Joju (imp.
3rd. p. m. sing, assim. V.): Shall
bite (25:27). (L; T; R; LL)
'Adzala J-Iac
J '-"«; . J *-»« j : lot
To straighten, withhold
unjustly, prevent, hinder,
prevent from marrying. La
Ta'dzulu \jLluu "if: Do not
prevent, straighten, withhold
unjustly.
La Ta'dzuluhunna *&jLa*j' V
(comp. prt. neg. f. plu.): Do not
withhold them (the women)
unjustly; Do not prevent them
from re -marrying. (2:232; 4: 19).
(L; T; R; LL)
'Adza Lac
To divide into parts 7<fem
i>.^&: (obliquep/w. of 'Idzatun
4.^?&): Separate parts; Bits;
Enchantments; Lies, Slanders.
Nouns of the defective roots
occassionally lose their last
letter which is then replaced
by Ta, thus Idzwun becomes
Idzwatun. On passing into pi.
they regain the m. form thus
Idzun is plu. of Idzatun.
'Idzin Oya-c (n. plu.). Pack of
lies (15:91). (L; T; R; LL)
'Atafa cikc
i ikju ; Like
To incline towards, be well
disposed towards, lean
towards. 'Itfun • ike: Side;
377
'Atalajkc
'Azama Jac
Shoulder; Side of person
from the head to the hip; To
turn one's side
'Itfun ■ ike («.): To turn one's
side (22:9). The expression
Thdniya Itfihi is used
metaphorically to signify
behaving proudly. (L; T; R; LL)
'Atalajii/'AtilaJJ^
To be without care, be
abandoned and not to be used.
Mu'attalaltin: Abandoned,
without care.
'UttilatcJbz (pp. 3rd.p.f. sing.
II.): Abondoned (81:4).
Mu 'attalatin ilk** (pic.f. sing.)
(22:45). (L; T; R; LL)
'AtaUai
( _ p k*j 5 cLLc
To take, receive. 'A|$Mn«tkc:
Gift Bestowment; Present.
A'ta Ike To give a present,
offer. Ta 'dtd Ikau: (VI.) Took.
A'fii Ja^l (p$ 3rd. /?. m. sing.
7V):He gave. A'taind \\ L U'c.\(prf.
1st. p. plu. IV.): We gave. Ya'ti
<_jk*j (imp. 3rd. p. m. sing. IV.):
He gives. Yu'tu \jhu (imp. 3rd.
p. m. plu. IV.): They give. U'tu
I j kc I (/?£>. 3rd. p. m. i/nf. /V.):
You are given. F« 'taw jk*j (/?//?.
3rd. p. m. plu. IV.): They are
given. Ta 'dtd ^ L*j (prf. 3rd. p.
m.sing. VI.): Seized her. Atd'un
I Lkc Bestowment; Gift. (L; T; R;
LL)
The root with its above forms has
been used in The Holy Qur'an
about 14 times.
' Azuma Jac. / 'Azama Jac
i a xj : Lake
To be great, important, big,
regard, honour; exalt, hold
anyone as great. A'iam Jac:
Great; Greater; Supreme;
Above all imperfections;
Mighty; Big. 'Azzpma Jac: To
make great.
Yu 'azzim *k*j (imp. 3rd. p. wi-
sing, juss. II.): Who honours,
respects. Yu 'zim Joju (imp. 3rd.
p. m. sing. juss. IV): Will grant
a great (reward). 'Azimun* L li c/
' Aztman^ A +Xac: Supreme;
Mighty. al-'Azim *Ji*JI: The
great; The supreme; The one
above all imperfection. One of
the excellent names of Allah.
A 'zfltnu Ijokc I (elative): Greater;
Higher. (L; T; R; LL)
The root with its above five forms
has been used in The Holy Qur ' an
about 113 times.
'Azama J»c
i a xj : Lake
To give a bone, strike on the
bones. Azjnunjac: Bone, plu.
'Izdmun*\lac and 'Azzumjac.
378
'Afara Jlz
'AfaUc
'Azam Ja£.' (n.): Bone. 'Izam
.Ike (n. plu.): Bones. (L; T; R;
LL)
The root with its above two forms
has been used in The Holy Qur ' an
about 15 times.
'Afara yi
To roll on earth, hide in the
dust, roll in the dust, soil with
dust, roast. 'Ifrun jis. and
Afirun j*^-'- Wicked;
Mischievous. Afdrurtjllc.:
Wheat boiled without grease.
'Ufratun lya. : Intenseness of
heat. 'Ifritc^tjis. plu. 'Afarit
C^ij LLc: Cunning; Who
exceeds the bounds; One evil
in disposition; Wicked;
Malignant; Stalwart;
Audacious; Who is of large
stature; One strong and
powerful, sharp, vigorous and
effective in an affair,
exceeding ordinary bounds
therein with intelligence and
sagacity; Chief who wields
great authority.
'Ifritun Co>£ (n.): (27:39).
Stalwart. (L;T;R;LL)
'Affa Ju.
To abstain from what is
unlawful, be abstinent,
restrain. The verb is of
assimilated type. In gen. cases
shadda is removed and cluster
is pronounced separately as in
4:6. Ta'affufiJuLJu: Modesty;
Abstinence.
Li Yasta'fif \Juull~J (imp. 3rd.
p. m. sing. el. assim. X. ): Let him
avoid remuneration (4:6). Keep
chaste (24:33). Yasta'fifna
La.a.T...,.,. : (imp. 3rd. p.f. plu. ace.
assim. X.): They restrain
themselves. (24:60). Ta'affuf
UuuC (v.n.): Abstination (from
begging) (2:273). (L; T; R; LL)
'Am Lit
To forgive, pardon, abound,
pass over, forgo, grow,
multiply, obtilerate all-traces,
remit, give more than what is
due, relinquish right or remit
in whole or in part. 'A/znaj\il£
(oblique plu of Afin k-ilt):
Forgiving. Afuwwan \jju-:
Very forgiving. One of the
excellent names of Allah.
'AfwurijAs.: Forgiveness;
Indulgence; Surplus;
Superfluity. Ya'fu jJuu/. To
pardon. 'Ufiya ( _yLe: He is
pardoned. Afalldh 'anka:
Allah set your affairs aright. It
does not necessarily imply the
committing of a sin on the part
of a person about whom it is
used. It is also used for a person
who has committed no sin or
evil and even for him who is
379
'AfaUt
'Aqaba*_JLt
incapable of committing any
sin or evil. It is sometimes
used to express love. An Arab
would say this expression to
one whom he holds in high
esteem, meaning God set your
affairs aright and bring honour
and glory to you and make
things easy. 'Afwa ^as.:
Forgiveness; Indulgence;
Surplus; Super-fluity.
'Afd lie (prf. 3rd. p. m. sing.):
Pardoned. 'Afau jic (prf. 3rd.
p. m. plu.): They grew in
affluence. Ya 'fu/Ya 'fuwa jaju /
\jjuu (imp. 3rd. p.m. plu.):
Pardons; Passes over; Forgoes.
Ya 'fu Uuu (imp. 3rd. p. m. sing,
juss.): He forgives. Ya'funa jjjuu
(imp. 3rd. p.f. plu.): They forgo.
Li Ya'fu Ijjjjr-J (imp. 3rd. p. m.
plu.): They may pardon. Ta'fu
Ijjlhj (imp. 2nd. p. m. plu.): You
forgo, pardon. Na 'fu i_£*j (imp.
1st. p. plu. juss.): We pardon.
I'fu <_icl (prt. m. sing.): Thou
pardon. 'Ufiya ^Jts. (pp. 3rd. p.
m. sing.): Who has been granted
remission. 'Afwa jJlc (n.):
Forgiveness; Surplus (what we
can spare after sparing on our
basic requirejnents). 'Afuwwun/
'Afuwwan Ijic/ Jts.(nom.lacc.
n.): Very forgiving. One of the
excellent names of Allah. 'Afina
i>iLc(acL pic. m. plu): Those
who pardon. (L; T; R; LL; Muhit)
The root with its above forms has
been used in The Holy Qur'an
about 35 times.
'Aqaba^lt
t_JL)Li : Lie.
To succeed, take the place of,
come after, strike on the heel,
come at the heel, follow anyone
closely. 'Aqqaba •^Jlc: To
endeavour repeatedly, return;
punish, reqitt, retrace one's
step. 'Aqab^lt: To die, leave
offsprings, give in exchange.
'Aqabatun iJLt: Place hard to
ascent 'Uqbun^Xt: Success.
Ta' aqqaba *_Jjti: To take
careful information, shout,
follow step by step. 'Aqub^lt
: Heel; Son; Grandson;
Offspring; Pivot; Axis. 'Uqbd
Lit : Requital; Result; Reward;
End; Success. 'Iqdb^j\lt\plu.
'AqubdtCjLjlc: Punishment
after sin; One who puts off or
reverses, who looks at the
consequence or result of the
affair. Mu'aqqibdt oLLu>:
Who succeed each other; Some
thing that comes immediately
after another thing or succeeds
another thing without
interruption. It is a double
plural feminine of Mu'aqqib
y^lx-o. The plural feminine
form indicates the frequency
of the deeds, since in Arabic
the feminine form is
sometimes employed to
impart emphasis and
frequency.
380
'Aqaba^JLc
' Aqada oic
Yu'aqqib yJL*j (imp. 3rd. p. f.
sing. juss. II.): Look back.
'Aqaba v_Jlc (prf. 3rd. p. m.
sing. III.): He retaliated.
'Aqabtum *^JLc I (prf. 2nd. p. m.
sing. II): You punished. 'Aqibu
l_^ilc (prt. m. sing. Ill) You
punish. A 'qaba <^Xs. I (perf. 3rd
p.m. sing. IV.): Caused to follow.
'Uqiba v_JLt (pp. 3rd. p. m. sing.
Ill ): He was punished; was made
to suffer. 'Uqibtum ,.— JLr- (pp.
3rd. p. m. plu. II): You have
been persecuted. A'qaba yJLcl
(prf. 3rd. p.m. sing. IV.): He has
punished. 'Uqbun/'Uqban
Lii/yJU (acc/n.): Result;Final
end. 'Aqibun^lc (n.): Posterior;
Heel, 'Aqibai j _ s lJLc (n. dual)
Two heels. A 'qdb\j lie I (n. plu.)
Heels. Iqdbun oliLc (v. n.)
Retribution (chastisement) that
comes as a result of consequences
of sins. 'Aqabatu LJLc (n.):
Steep and difficult ascent;
Mountain road; Road in the upper
part of a mountain or a long
mountain that lies across the way ;
Difficult affair andpath of duty.
'Uqbd i Jjs. (n.): Ending. It is
with final Yd, but if added to a
pronoun the final Yd turns to Alif
as 'Uqbahd l&Lic (here an Alif
before Ha). 'AqibatunkJa.(act.
pic.f sing.): End. Al-'Aqibatu
yj IjJ I: The happy and good end.
Mu 'aqqibun v_JL*-o (ap-der. II):
Who can reverse. Mu 'aqqibdt
oLLco (plu.): Those who join
their duties in succession;
Successively ranged. (L; T; R;
LL)
The root with its above forms has
been used in The Holy Qur'an
about 80 times.
'Aqada alt
To tie in a knot, make a knot,
strike a bargain, contract, make
a compact, enter into an
obligation, bind. 'Aqdun Jmi
plu. 'Uqud iyJi-c:
Compact, 'Uqdatun 5 Ms- plu.
'Uqdd jliLe: Knot; Tie;
Obligation; Firm resolution;
Judgement; Consideration of
one's affairs; Management;
Regulating and ordering of
ones affairs; Promise of
obedience or vow of
allegiance.
'Aqadat: ojJLc (prf. 3rd. p. f
sing.) She made a covenant,
ratified agreements. 'Aqadtum
(♦J'JiiLc (prf 2nd. p. m. plu.): We
bound, tookin earnest. 'Uqud sys-
(n. plu.): Obligation. Its sing, is
'Aqdun jjlc / 'Uqdatun iJlc(n.):
Knot; Tie; Firm resolution;
Judgement, Consideration of
one's affairs; Management
regulating and ordering of one's
affairs. It also signifies a promise
of obedience or vow of allegiance,
hence Nafj dthdtfial- 'Uqadc^sJ
JJLxJ l^^i (1 13:4) are those human
381
'Aqara^iLt
'Akafa u&s.
beings (men and women) who
try and whisper evil suggestions
to deter people from doing their
duty and regulating and ordering
their affairs. (L; T; R; LL)
The root with its above five forms
has been used in The Holy Qur ' an
about 7 times.
' Aqara Jkz
Juu \ \jtLC
To cut, wound, slay,
hamstrung, produce no result,
be barren. 'Aqir jSlt: Barren
(woman), that produce no
result or issue or fruit.
'Aqara Js. (prf. 3rd. p. m. sing.):
He hamstrung. 'Aqaru \jjlc (prf.
3rd. p. m. plu.): They hamstrung
'Aqirunl'Aqiran l^iLc/y'Lc
(acc/act. pic. ): Barren (female).
(L; T; R; LL)
The root with its above three
forms has been used in The Holy
Qur' an about 8 times.
'Aqala Jit
To bind, keep back, be
intelligent, become wise,
understand, pay the blood price
for anyone, ascend on the
summit of a mountain, use
understanding, abstain.
'Aqalu \jLLc- (prf. 3rd. p. m.
plu.): They fully understood.
Ya'qilu JJLxj (imp. 3rd. p. m.
sing.): He understands.
Ya'qiltina oj^*-L (imp. 3rd. p.
m. plu.): Who use
understanding; Who abstain
(from evils). Na 'qilu JJLui (imp.
1st. p. plu.): We understand,
abstain. (L; T; R; LL)
The root with its above five forms
has been used in The Holy Qur ' an
about 49 times.
'AqamaJLt
aJLxj : La-Li"- . LoJLc
To be barren (womb), become
dry, be unproductive, be
gloomy, distressing, grievous
(day), be childless. 'Aqim
♦^Lc: Barren; Grievous;
Destructive. (L; T; R; LL)
'Aqiman L-JLc (ace): (42:50).
'Aqimun ♦^JLc (act. 2nd. pic):
(22:55; 51:29,41).
'Akafa u&c
To arrange, set a thing in order,
confine, withhold, debar from,
apply one's self assiduously,
stay in a place, cleave
constantly, remain constantly
in a place, glue oneself to,
remain a votary, dwell, retreat,
inhabit, detain. / 'tikdf^i LS^ic I :
One of the recommended act
of worship of high merit. It is
retiring to the mosque, during
the last ten or twenty days of
382
'Aliqajlc
'AlamaJit
the month of Ramadzan,
devoting oneself exclusively
to prayers and to remembering
God and not leaving the
mosque except for essential
needs. It is not valid if one is
not keeping the fast or if it is
done out of the month of
Ramadzan. If it is for ten days
it commences on the morning
of the 20th of Ramadzan after
the morning prayer. Ma 'kuf an:
Detained.
Ya'kufuna jjjtSoy'Akafa (imp.
3rd. p. m. plu.):They clung
to. 'AkifiJi^\s.(act.pic. m. sing.)
Inhabitant. 'Akifuna/'Akifina
jutS'lc / jjj^"Lc(acc./ act. pic.
plu.): Those who are performing
/ 'tikdf o ISclc I (-secluded in a
mosque for devotion to God).
Ma'kufan li_^\jco (pic. pac.
ace): Detained; Stopped.(L; T;
R;LL)
The root with its above forms has
been used in The Holy Qur'an
about 9 times.
'Aliqaijic
To adhere to, hang, love, leech,
have an attachment, cling, hold
fast, pertain, catch, concern,
become attached by love,
suspend, fasten athing, cleave.
'Alqun jlc and 'llqun jlc:
Precious thing. Alaqatun
2S)Lc : True love; Attachment,
Ildqatun 'iS^ks. : Love;
Affection. Alaqatun iiLc:
Love; Attachment; Clot of
blood, Leech; Germ-cell;
Fertilized female ovum (as
biological origin).
'Alaqunl "Alaqatun jJLc/iiLc
(n.): Clot of blood; Attachment;
Love. Mu 'allaqatun 23bu> (pis.
pic. f.IL): Hanging one (like the
one of women neither in wedlock
nor divorced and free to marry
someone else. (L; T; R;
Zamakhshari; LL)
The root with its above three
forms has been used in The Holy
Qur'an about 7 times.
'AlamaJx
To mark, sign, distinquish.
Alamun Jlc: Sign; Long
mountain, Aldmatun IJ^kt:
Mark, Sign; Alima Ac: Know;
Distinguish. Alam JLc
(oblique plu.). 'Alamin jj-JLc:
By means of which one knows
athing, hence it signifies world
or creation, because by it the
Creator is known. Any class or
division of created being or of
mankind; Nation. Alam oi-
lman j L-j"^ I JLc: The world
of mankind. 'Alam al-
Haywandnj\j.~J-\dl£-: In
animal world. The word Alam
JLc is not used to donate
rational beings or Angels (John
383
'AlamaJit
'AlamaJLt
Penrice in his Dictionary and
Glossary of the Koran). The
word signifies all categories of
existence both in physical and
the spiritual sense. It indicates
alsothatthe Alam J Lc (world)
is not only that we know upto
now but there are numerous
worlds to be discovered or
known in future . At some places
the Holy Qur'an has used this
word to denote surrounding
people of the addressed person
or community (2:47; 3:42). In
this comprehensive sense Allah
is the Creator and Nourisher of
the worlds. The All-
Comprehensiveness of the
Lordship of Allah in the words
of the Qur' an - Rabb ul 'Alamin
i>yJl*JI oj (1:2) is quite in
consonance with the
cosmopolitan nature of the
Islam. The word 'Alamin jvJ Lc
signifies all thatis besides Allah,
animate and inanimate things
including heavenly bodies, the
sun, the moon, the stars, etc.
'IlmAc: Science; Knowledge;
Learning; Information. This
word is not followed by min y*
except when it is used in the
sense of distinguishing one thing
from the other as in 2: 143. For
difference between 'Alima Js.
and 'Arafa J/ see Arafa.
Alimun JLc: Wise; One who
knows plu. 'Ulamd *LJLc.
'Aldm: Learned; Knowing;
Wise. 'Alldm^kc: Very learned;
Knowing; Wise. Ma 'lumun /
Ma'lumatun ijijui/'Lojijui,
Mu 'allamun Jju> : Taught one.
'Alima *Lc (prf. 3rd. p. m. sing.):
He knew. 'Alimta C-Jic (prf. 1st
p. sing.): Thou knewest. 'Alimu
Ij-Jlc (prf. 3rd. p. m. plu.): They
knew. 'Alimatum *^Jlc (prf. 2nd.
p.m. plu.): Ye knew. 'Alimtumu
lj. — .Lf. (prf. 2nd. p. m. plu.): Ye
knew. 'Alimnd Lulc (prf. 1st. p.
plu.): We knew. Ya'lamu Jbu
(imp. 3rd. p. m. sing.): He knows
Ya 'lamanna |>Jl«j (imp. 3rd. p.
m. sing, imp.): He will surely know
Ta'lamu \jAju (imp. 2nd. p. m
sing.): Thouknowest. Ta 'lam JuC'
(imp. 2nd. p. m. sing.juss.): Thou
knowest. LamYa 'lam Jju J (imp.
2nd. p. m. sing, juss.): He knows
not Ta 'lamunna j^Jbu (imp. 2nd.
p. m. sing, imp.): You shall with
certainty come to know. Na 'lamu
JLkj (imp. 1st. p. plu.): We
distinquish; know. Ya'lamuna
iJoJbu (imp. 3rd. p. m. plu.): They
know. Ya 'lamu Ij-Jl«j (imp. 3rd.
p. m. plu. juss. finalMindropped).
Ta 'lamu \jAju (imp. 2nd. p. m.
plu. juss. final Nun dropped): You
know. I 'lam JlcI (prt. m. sing.):
Thouknow. I 'lamu \jAz\(prt.m.
plu.): You know. Yu'lama Aju
(pip. 3rd. p. m. sing.): These be
known. 'Allama Js. (prf. 3rd. p.
m. sing. II.): He taught. 'AUamtum
*^Jlc (prf. 2nd. p. m. plu. II. ) : You
taught. 'Allamta CuJc (prf. 2nd.
384
' Alana jJlc / ' Aluna ^ic
'AlaUt
p. m. sing. II): Thou taught.
'Allamtu c-JLc (p^ Ist.p. sing.
II.): I taught. 'Allamnd Lulc
(prf. 1st. p. plu. II.): We taught.
Yu'allimu JLxt (/mp. irJ. p. m.
smg. II.): He teaches.
Yu 'allimdni j Li*j (/mp. 5rJ.
p. m. dual II): The,y two teach.
Yu'allimuna jj-J^v. (/rap. 3rJ.
p. ra. p/M. //. ): Jhey teach.
Tu'allimuna jj^Lu (/rap. 2«d.
p. m. plu.): You teach.
Tu'allimani ( yJju (comb, of
Tu'allim+ ni): You teach me.
Nu'allimu A*j(imp. 1st. p. plu.):
We teach. 'Ullimta CoJLc (imp.
is?, p. p/w.): Thou art taught.
'Ullimtum *lJLc (pp. 2«d. p. ra.
p/w.): You are taught. 'Ullimna
LJlc (pp. is?, p. p/w.): We are
taught. Fata 'allamuna jjJulj
(imp. 3rd. p. m.plu.): They learn.
'Ilman Jlc («.): Knowledge;
Information; Learning, 'Alimun
Jlc (act p/c. ra, sing.): Who
knows; Learned. 'Ulamd <■ LJlc
(plu.): Learned ones. 'Alimuna/
'Alimina jj-Jlc/auJlc(acc./
act p/c. m. p/w.) Learned ones.
'Alim j^Jlc (acf. 2nd. pic):
Who knows. A/- 'A/wn *Ji*J I : The
one who knows and knowledge is
a permanent feature of his
personality. One of the excellent
names of Allah. 'Alldm =.'%£■
(ints.): Well known. Ma'lum
»_Jj«-o (p/c. pac. sing.): Known.
Ma'lumat oLojLw (p/c. pac.
plu.): Known ones Mu'allamin
j-Juca (pis. pic. II): Taught one.
'Alamin oyJLc (n.plu.): Worlds.
(L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an as
many as 854 times.
'Alana jis. / 'Aluna jJx
jLtu jixj 5 blc< <Lj"^-t
To be open, manifest, public,
become known, reveal.
'Aldniyatan i-S%t: In public;
Openly. A 'lana ^JLc I : To make
manifest, public.
A'lantu cJlcI (prf. 1st. p. sing.
IV.):Y made public proclamation,
spoke in public. A 'lantum *^Jlc I
(prf. 2nd. p. m. plu. IV.): Ye
made known, spoke publicly.
Yu'linuna jj^-*j (imp. 3rd. p.
m. plu. IV): They make public.
Tu'linilna j>J-*J' (imp. 2nd. p.
m. plu. IV.): You make public.
Nu'linu jJi*J (imp. 1st. p. plu.
IV.): We make public.
'Aldniyatan iLj"iLt(v. n. ace):
Made public; In public. (L;T;R;
LL)
The root with its above forms has
been used in The Holy Qur'an
aboutl6times.
'Ala">U
To be high, elevated, lofty,
exalted, ascend, overcome, be
385
'Ala Us
'AlaUt
proud, be upon, be over, go up,
rise in rank or dignity, raise,
take up, mount, overtop. 'Aid
fial-Makdrimi »j ISLa) I <J ">Lt :
He was raised in dignity.
Ta'lunna j-Lij is for
Ta 'lawunna jjJu the radical
Wdw being suppressed
because of the quiescent Nun
contained in the tashdid, being
contrary to the rule to have
two quiescent letters together
after the same vowel.
'Uluwwun jjlt: Exaltation;
Insolence; Pride; Greatheight;
The top of. 'Alwan: Forcibly,
Alina ilnJLc: (oblique plu. of
Alin): That which is high or
haughty .A liyat un iJ It : Lofty;
Up-side. Ta'dld J,1*j: Far
beyond and above; Exalted;
Lofty; He came. Ta'al JL*J:
Come. Ta 'dlaina i>J LxJ: Come
you. Muta'dlJlsCJt: Exalted;
High. Ista'ld Jbc! (X): To
mount, get the upper hand.
'Aliyyun^Jic.: Highest; Lofty;,
Illustrious; Eminent. Al-'Ali
< _ S JL*JI : One of the excellent
names of Allah. Alliyyuna
jjJLt: The register of those
enjoying the most exalted
ranks.
'Ala "ilc (pap. 3rd. p. m. sing.):
Overcome; Have dominated.
'Alau jLc. (prf. 3rd. p. m. plu.
IV.): They overcome, conquered.
La Ta'lau jLu'i (prt. neg. m.
plu.): Exalt not; Do not rise up.
Ta'lunna jJuLi (imp. 2nd. p. m.
plu. emp. ) : Ye will surely become
overbearing. Ta 'did ^J l*J: High
above (all). Ista'ld "iUj^l (prf.
3rd. p. m. sing. X): Become
uppermost; Successful. 'Alin Jlc
(act. pic. m. sing, juss.): Setf-
exalting one; Tyrant; Haughty
'Ally an LJLc (act. pic. ace):
Self exalted one; Haughty. 'Ally a
Jlc Upside-over (Them). 'Alin
crJlc (act. pic. m. plu.): Self
exalting ones; Those who are
haughty. 'Aliyatun iJlc (act.
pic.f. sing.): High; Lofty. 'Via
*^jl (elativef. plu.); Lofty ones.
'Ulyd Lie (eletive, f. sing.):
Supermost; Prevailing.
'Uluwwan I^JLc (v. n. ace): Great
height; Overbearing. 'Aliyyun
" < Js. (act. 2nd. pic): The highest
one. One of the excellent names
of Allah. A 'Id Jlc I (m. sing,
elqtive.): The great. Al-A'ld
Jlc VI :The most high. One of
the excellent names of Allah.
A'launa jj-cl (m. plu.):
Overcoming ones; Triumphant.
'llliyunal 'Illiyyina olJlc / j^JLc
(ace./ nom.): The highest of the
places; Registerof those enjoying
the most exalted ranks. Its sing,
is Tlliyyatun.Mwta'a/ ^\jCJ>(ap-
der. W//.): Exalted. Ta'dlau j}\ju
(prt. m. pju.): You come.
Ta 'dlain jO l*j' (prt.f. plu. ) : You
women come. (L; T; R; LL)
The root with its above forms has
386
'Ala Jit
'Amara^oi.
been used in The Holy Qur'an
about 86 times.
'Alaju:
(Preposition): On, upon, at,
under, against, provided, so
that, in respect, before, against,
according to, for the sake of,
to, above, inspite of, near, as
Jalasna Ala al-Ndri: We sat
4own near the fire. 'Aldhudan
I Jjk ^Js. : They are on guidance,
(and then guidance becomes
as it were a riding thing for
them which they conveniently
use in their march towards the
Al-Mighty). This construction
is vague in Arabic. The Arabs
say of a person stupid in
ignorance: J a' aid al-
Gh awdyata markabutan:
Such one has made error and is
ignorant as a riding beast.
'Amada Jui'
Juju : IjU-C
To intend, support, place
columns or pillars, place lofty
structure, prop up, resolve,
aim, direct, propose, commit
(a sin intentionally). 'Amadum
.Utplu. 'Imdd $[*&: Column;
Lofty structure; Tent; Pole:
Pillar. Amud i^c: Support;
Column; Base, Chief.
Ta 'mmada Jiajij: To propose.
Muta'ammidan IjlulLo ( ap-
der. V. ace): On purpose;
Intentionally. 'Imdd jL-£ («.):
Tall lofty structure; Lofty colums.
'Amadun Xas. (n.plu.): Columns.
(L; T; R; LL)
The root with its above three
forms has been used in The Holy
Qur'an about 7 times.
'Amara^^x
To inhabit, dwell, mend, repair,
build, promote, cultivate, make
habitable, perform a sacred
visitation, populate. 'Amrun
jas. 'UmruriytS. and
'UmururijLt: Life; Age; Long
life; Old age. 'Umratunljos. :
The secred visitation to
Makkah; Visit; Minor
pilgrimage. It is a pilgrimage
with fewer rites. Literally, a
visit or a visiting, technically,
a religious visit to Makkah
after entering in the state of
Ihrdm (wearing the cloth al-
Ihrdm), circuiting (al-Tawdf)
round the Ka'bah seven times,
making seven rounds between
al-Safd and al-Marwah
mounts. 'Umrah may be
performed at any time of the
year but the days of performing
the Hajj are fixed. While
performing 'Umrah going to
the places of Hajj ( Mind,
'Arafat and Mudzdalij a) is not
necessary. 'Imrdn&ljAC'.Two
387
'Amuqajlt
'Amilajax
persons are called by this name
in The Holy Qur' an, the mother
of Mary and the mother of
Moses. Ma'mur jj-*-**°'-
Visited; Frequently visited.
Mu'ammarun jajla: Aged
man.
'Amaru lj^«-c (prf. 3rd. p. m.
plu.): They inhabited, populated.
Ya'muru ^aju (imp. 3rd. p. m.
sing.): He mends, keeps in a
good and flourishing state.
Ya 'muru lj_ r *«j (imp. 3rd. p. m.
plu. final Nun dropped). They
keep in a good and flourishing
state. Nu 'ammir yjju(imp. 1st.
p. plu. juss. II.): We grant long
life. Yu'ammarjaju (pip. 3rd.
p. m. sing. II): You be given a
long life. I'tamara jr «Jicl (prf.
3rd. p. m. sing. VIII): He
performed 'Umrah. Ista'mara
jajC^jI (prf. 3rd. p. m. sing. X.):
He made (you) dwell. 'Amrun
jȣ.(n.):Life. 'Umuran \jAt(n.
ace): Life-time. 'Umurun j±c
(n. nom.). 'Umrah 'iyu. : Minor
pilgrimage. 'Imdratun lj L-t (v.
n.): Keeping in a good and
flourishing state. Ma 'mur jj*ju>
(pet. pic): Much frequented.
Mu 'ammar jjju> (pis. pic. II.):
Good man. 'Imrdn j \y>s.: proper
name. (L; T; R; LL)
The root with its above forms
The Holy Qur' an used about 27
times.
'Amuqajlc
^ q-h j : L i o- f -
To be deep, long, far extending
place. 'Amiq J^c; Deep;
Long ; Far extending place; Far
off, Distant.
'Amiq^u.(act. 2pic): Deep.(L;
T; R; LL)
'Amila J*^'
To do, make, act, work,
operate, perform, construct,
manufacture, practice a
handcraft, be active. Amilun
J^Lt: One who doe^s, makes
etc. 'Amalun J-i-t plu.
A'malun JL-tl: Work.
'Amila J-«-t (paf 3rd. p. m.
sing.): He did, acted, worked.
'Amilat cJu-c (prf. 3rd. p. f
sing.): She did, acted. 'Amilu
IjJui (prf. 3rd. p. m. plu.): They
did. 'Amiltum ,-T.L.r. (prf. 2nd. p.
m. plu.): You did. Most often the
prefect past tense of this root
Amila J^c is preceded by Man
j-oorMa LoorM/« j-o of relative
or demonstrative pronouns, then
it means, "Who does" , instead of
its real meaning of past tense,
"Who did". Ya'malu J*ju
Ya'mal J—*j (juss), Y'amala
Aaju (ace: imp. 3rd. p. m. sing.):
Does; Did. Ta'malu Juutf (imp.
3rd. p.f sing.): Does. This form
is used, as a general rule of Arabic
grammar, to denote the meaning
388
'Ammunlc
'Amiya^^t
of plu. by placing it before the
subject. A 'malu/A 'mal J*£ /
J*cl (juss.) A'mala A^s. (ace.
imp. 1st. p. sing.): I do.
Ya 'maluna jjJu-*j (imp. 3rd. p.
m. plu.): They do. Ta'maluna
jjJujLi (imp. 2nd. p. m. plu.):
You do. Na'malu A*ju (nom.),
Na'mala J-o-nJ (ace), Na'mal
JukJiJ (juss.): Wedo./'ma/J-oxl
(prt. m. sing.): Thou do, make,
work. I'malu IjJUcI (prf. m,
/?/«.): You do, make, work.
'Amalun/'Amalan J-o-c /*)L-c
(nom./ n. ace): JDeed; Action;
Work. A'mdl JL-cl (n. /?/«.):
Deeds. 'Amilun J-olc (act p/c.
m. sing.): Worker; Doer.
'Amilun/ 'Amilin jjJuLc /
oJloLc (ace./ pic. m. plu.):
Workers; Doers. 'Amilatun:
iLolc (act. pic. f. sing.): Toil-
worn woman. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 359 times.
'Ammun It
Uncle on the fathers side,
paternal uncle. AmmatunXLc:
(plu. 'Ammdtun~tCu.):Patemal
aunt.
'Ammun lc(n.) : Paternal uncle
(33:50). A'mam .Lxl (n. plu.)
Paternal uncles (24:61).
'Ammdtun XLz(n. f. plu.):
Paternal aunts. Ammd li: It is
the combination of jc + Lo. What
is that (78:1; 4:23; 24:61) (L; T;
R;LL)
'Amiha <ux
To be confounded, perplexed,
confused, wander blindy,
stumble to and fro, unable to
find the right course; Mental
blindness.
Ya'mahun jj^aju (prf. 3rd. p.
m. plu.): They are blindly
wandering; They lost all marks
which are helpful for finding a
way. (L; T; R; LL)
The word is used in The Holy
Qur'an about 7 times.
'Amiya^^c
To swerve from duty, stray
from the right course, be or
become blind, ignorant,
obscure and dubious, deprive
of the sight, rend abstruse. Ma
A'm&hu aLxl L: How great is
his blindness, is his error!
Amiyat 'alaihim al-Anbd'u:
The account shall be obscure
to them. 'Aman \.*.£-\:
Blindness of eyes and deafness
of ears. 'Anting plu. Amun
jj^tlacc. 'AmMjuil: Blind.
A'ma:plu.'Umyun ( _ r o-tand
'UmydnunjLyas.: Blind; Dark.
'Ammd iJ as-\: (II) To blind,
hide, conceal. The difference
between Amaya ( _ r «x and
'Amaha <u£ is that Amaha
<u-t means mental blindness
389
'An^
'Anitac
and 'Amaya ( _ s *£ means, both
mental and phy sic al blindnes s .
'Amiya <«*£ (prf. 3rd. p. m.
sing.): He chooses to remain
blind. 'Amiyatc^a^iprf. 3rd. p.
f. sing.): Blinded;,Will become
confused. 'Amu Ij^c (prf. 3rd.
p. m.plu.): They willfully became
blind. Ta 'ma <e**J {imp. 3rd. p.
f. sing.): Gets blind. 'Ummiyat
C.^of. (pp. 3rd. p. f. sing. II.):
She has been made or rendered
obscure A 'ma ^^as. I (prf. 3rd. p.
m. sing. IV.): He made blind.
A'md <J o£. (n.): Blind person.
Its. plu. is 'Umyun <_ r «-c. 'Amd
<J *£. (v. n.): Blindness. 'Amuna/
'Amina jj^c/i>u-c (ace./ n.
plu. ): Blind persons, who willing
become blind. Its sing, is 'Amin
*£.. 'Umyun/Umyan <J o£-/ L*-c
(dec./ n. plu.): Blind ones. Its
sing is A 'ma l ^ A £. I. 'Umyyunan
oj^*£ (n. plu.): Blinds. It sing, is
'Umyan L^and 'Umyun { J a s.) .
(L;T;R;LL)
The root with its above forms has
been used in The Holy Qur'an
about 33 times.
'An^
(Preposition): Off; Of; From;
About; Because; Away from;
Out of; Inspite of; Concerning;
On account of; (Separation,
compensation, transition,
succession, remoteness);
Instead of; For; After; With;
On the authority of. 'Ammd
Li is 'An {j£. + Ma L>: From
what; From that; Which.
Amman is 'An ^s. + Man j-o:
From whom; From him; Who.
'Anaba
Lit
To produce grapes. 'Inabun
yic: plu.A'nabwjLtl: Grape.
'Inabun ^yLc (gen. n. plu.):
'Inaban \*Lz(acc.):A'nab^j\iz\
(n. plu.): (L; T; R; LL)
The root with its above three
forms has been used in The Holy
Qur'an about 11 times.
'Anita
To meet with difficulty, fall into
distress, be overburdened,
commit a crime, be spoiled,
constrain anyone to do a thing,
cause anyone to perish, beat
harshly. A 'na ta cii : To bring
anyone into difficulty, beat
roughly, cause annoyance,
confuse. 'Anatun: Sin; Crime;
Mistake; Difficulty.
'Anitum ^zs. (prf. 2nd. p. m.plu.):
(That which) corrupts or distress
you; You are overburdened; You
fall into distress. (3:118; 9:128;
A9:l).A'natac^s.\ (prf. 3rd. p. m.
sing. IV): He caused distress,
subjected to burden (2:220).
A'nata cuil (v. n.): Falling in
crime (4:25). (L; T; R; LL)
390
'Anida Jiic'
'Aniqa
' Anada / ' Anuda/' Anida
jtlC /.LLC /.LLC
JlLxj 5 I JLLC
To go out of the right way,
decline, deviate, be rebellious,
tyrant, opposing, obstinate to
resist, transgress the bounds.
'Anid Julc (pac. pic. of sing.
ace): Enemy (11:59; 14:15;
50:24; 74:16). (L; T; R; LL)
'Inda julc
(Preposition): Here; With; By;
At the point of; About; From;
In the presence of. The word
denotes the idea of nearness,
whether it be actual in the sense
of possession or ideational, it
also denotes a sense of rank or
dignity or opinion, time and
place.
''Inda .llc: A particle used as
preposition to denote time and
place.
The word is used in the Holy
Qur'an as many as 197 times.
'Aniqa j£c
Jr*i
: LiLLC
To be long-necked, become
thin in the neck. Ta'anaqa
jjLju : To embrace. 'Unuqun
JLLc plu. A 'ndq J Lie I : Neck;
Company; Trunk (of a tree);
Stalk (of a leaf, of a fruit);
Company of men; Heads or
chiefs of men; Great ones. In
theverse \l:29A'naq^cs.\ is'
used as a metaphorical phrase
to mean: Do not keep your
hand stackled to your neck out
of miserliness; Do not be
niggardly. In the verse 17:13
'Unuqun jjlc is
metaphorically used and refers
to the principle that every
action produces an effect
which is "made to cling to a
person" and that his deeds will
be recorded in a Book and that
their effect will be seen on the
day of resurrection. "Clinging
to the neck" indicates the
inseparability of one thing
from another, thus establishing
the law of cause and effect. It
also refutes the concept of
destiny. Thus the human being
is the master of his own fate.
His destiny is inseparably
linked with the whole tenor of
his personality and his works.
God has made human being
responsible for his behaviour
when He say s that He has made
the deeds of every human being
"cling to his neck" , and on the
Day of Resurrection He shall
bring out for him a book with a
record of all his deeds, (see
alsoTara; L;T; R; Razi, LL)
'Unuq £s.(com. gender):A 'ndq
J Lc I {n. plu.): Neck.
The root with its above two forms
has been used in The Holy Qur ' an
about 9 times.
391
'Ankabun^&Lt
'Ada ale
'Ankabuiifc-^Jx
111 conformed.
'Ankabut CjjSsj. (n.f. m. com.
gender): Spider (29:41). (L; T;
R; Sibwaih;IbnHisham's/toa/a/z
al-Datl)
'Ana lie
j-Lxj : I LLC . » j^t
To submit humbly, be
downcast, distress, become
submissive, obedient, take a
thing peaceably.
'Anat cllc (prf. 3rd. p. m. plu.)
Shall humble themselves.
(20:111). (L;T;R;LL)
Ahida Jl^c
To enjoin, charge, impose,
swear. 'Ahdun Jl^c ': Treaty;
Covenant; Promise; Agreement;
Condition; Bequest;
Responsibility; Compact;
Guarantee; Oath; Bond; Time;
Epoch; Acquaintance; True
friendship; Affection; Security.
'Ahida x^iprf. 3rd. p. m. sing.):
He has enjoined. 'Ahidnd b-tgx.
(prf. 1st. p. plu.): We enjoined.
'Ahad -Ljjx (imp. 1st. p. sing,
juss.): Enjoin. 'Ahada -laic (prf.
3rd. p. m. sing. III.): He made a
covenant 'Ahadu ljJi*lc (prf.
3rd. p. m. plu. III.): They made
covenant. 'Ahadtum Jj^is. (prf.
2nd. p. m. plu. Ill): You made
covenant. 'Ahdun Jl^c' (v. n.)
Covenant; Treaty; Oath
Promise; Appointed time. (L; T
R;LL)
The root with its above forms has
been used in The Holy Qur'an
about 46 times.
'Ahana ^fc
To wither, dry up, be broken or
bent. 'Ihnun j^cl plu. 'Uhiln
oj4-z: Wool; Dyed wool;
Multicoloured wool.
'Ihni^ (».): (70:9; 101 :5).(L;
T; R; LL)
'Awija £j£
To be crooked, bent, uneven,
distorted, wrap, be ill-natured,
deviate, turn aside. 'Iwajun
Tji.: Deviation; Rectitude;
Insincerity; Distortion;
Unevenness, Curvature;
Difficult.
' Iwajun/' Iwajan rjx/ l>j£. (ace./
v. n.): Distortion; Deviation. (L;
T; R; LL)
The root with its above two forms
has been used in The Holy Qur ' an
about 9 times.
'Ada iU
ijJU ! I i [jLA ( I ij£.
To return, turn away, come
392
'Ada ilc
'Ada iU
back, repeat, restore. 'Aidun
Jult : One who returns.
Ma'adun it**: Place where
one returns; Another name of
Makkah. A' ada iLc I (IV): To
cause to return; Restore. The
verb A' ada iLcl is transitive
to mean to get some one return
or cause to return or bring back
(what has passed away). In the
verse 34:49 it also seems to
be in the meaning of "to return"
(intrans.) It is also an idiom as
in: Fuldnun md yu'idu wa md
yubdi'u eJujL* j Jl»*jL° j*^i
"Someone is neither to be
restored nor to originate"
which means he has no way to
survive.
'Ad iLc: An Arab tribe which
lived in the south of the Arabian
peninsula and occupied land
extending from the north of
the Persian Gulf to the southern
end of the Red Sea. The tribe
of 'Ad iLc spoken of in the
Holy Qur' an is also called the
first 'Ad (53:50) or the
"Ancient 'Ad iLc in order to
distinguish them from the
people of Thamud, who are
called the second 'At/iLc. The
Adramites of Yemen
mentioned in the Greek
history are none other than this
tribe. In the Holy Qur' an they
are also called 'Ad Irani
whereby Adram being a
corruption of 'Ad Irani. The
Adites were separated only by
a few generation from the
people of Noah. Hud was the
name of their Prophet. He was
seventh in descent from Noah.
The 'Ad iLc were a powerful
and cultured people who built
strong fortresses, palatial
buildings and great water
reservoirs. They invented new
weapons and implements of
war. Their language was
Aramic, which is akin to
Hebrew. For some time their
rule extended over most of the
fertile parts of Arabian
peninsula, particularly Yemen,
Syria and Iraq and their ruled
lasted up to 500 B.C. Their
destruction was caused by
violent winds which continued
to rage over their territory for
"seven nights and eight days",
burying their chief cities under
heaps of sand and dust. They
disappeared from the history
many centuries before the
advent of Islam, but their
memory remained in Arabian
traditions (see also Hud).
'Ada iLc (prf. 3rd. p. m. sing.):
Returned; Reverted. 'Add IjjLc
{prf. 3rd. p. m. plu.): They
returned, reverted. 'Udtum^xt
(prf. 2nd. p. plu.): You returned.
' Udnd \jjs.(prf. 1st. p. plu. ): We
returned. Yu'udunajjijju (imp.
3rd. p. m. plu.): They return.
Ya'udu IjijJtJ (imp. 3rd. p. m.
plu.fm&XNun&rop.): Youreturn.
393
'Adha Sic
'ArajU
Ta'uduna jjjj-*J' {imp. 2nd. p.
m.plu.)\ Yeretum. Ta'udu Ijijju
(imp. 2nd. p. m. plu. final Nun
dropped): Ta'iidunnajSjju(imp.
2nd. p. m. sing, imp.): Assuredly
ye shall return. Na'udu $jju(imp.
1st. p. plu.): We return. Na'ud
JL*J (imp. 1st. p. plu. Wdw
drop.): We return. Yu'idu Ju*j
(imp. 3rd. p. m. sing. IV.): They
shall repeat, return. Yu'idu IjJlju
(final Nun drop.): They restore,
make (you) revert to. Nu'idu
Ju*j (imp. 1st. p. plu.): We
restore ; We will make you return.
' Uidil \j Jut I (pip. 3rd. p. m. plu.
IV): They will be hurled back.
A'iduna jjJuil (act. pic. m.
plu.): Those who return.
Ma'ddun jLw (n.): Place of
return ; Home ; Anothej name for
Makkah: 'Idan l»Lc:Ever
recurring; Festival; Periodical;
Feast day. 'Ad iLc: An Arab
tribe. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 63 times.
'AdhaiU
To seek or take protection,
refuge, be next; The bone
(flesh). Ma 'ddh ■> \ju>: A refuge.
Ma i ddhAlldh&\ iLx-o (I seek)
refuge with Allah; God forbid;
Allah be my refuge.
' Udhtu CjXc. (prf. 1st. p. sing.):
I sought refuge, protection
A'udhu $Jz\(imp. 1st. p. sing.):
Iseekrefuge. Ya'udhuna jj 3*x>
(imp. 3rd. p. m. plu,.): They seek
refuge. U'idh JLcl (imp. 1st. p.
sing. IV): I seek refuge for, do
commend (to your) protection.
Ista'idh JutLJ (prt. m. sing. X):
Seek refuge! Ma'adhun $\ju>
(pis. pic.):Refuge.Ma'ddh Allah
jjj I i Lx-o : God forbid ; Allah be my
refuge. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 17 times.
'Arajlc
To feel ashamed, find something
disgraceful, shun as below one' s
dignity, regard something as
disgraceful or below one's
dignity, become naked
'Auratun ~»jj£- (plu. Aurdt
CjIjjS.): Nakedness; Nudity;
Private parts of body of man or
woman whichshouldbecovered;
Private parts of body one is
ashamed toexpose; Something
laid open to enemies; Time
suitable for exposure of oneself ;
Time of privacy; Time of
undress
'Auratun sjjx(n.):Exposed;Laid
open; Nakedness (33:13). Aurdt
O ljj£ (n. plu.): Privatepart, Privacy
(24:31,58). (L; T; R; LL)
394
'Aqajlc
'Anajlt
'Aqajlc
To keep back, hinder, prevent,
delay, restrain, impede.
Mu'awwiq Jj.*^ (plu.
Mu 'awwiqtn jji jju>): Those
who hinder.
Mm 'wwiqin i>i>*-o (ap-der. m.
plu. II.) Those who turn others
away, who hinder (33:18) (L; T;
R;LL)
'AlaJU
To swerve, turn aside, neglect
other side, do injustice, do
wrong, impose hardship,
commit oppression or
dishonesty, have a large
family, provide for one's
family, feed poor persons.
Dhalika adna alia ta'ulu:
This is the best way to avoid
doing injustice, is the best way
to avoid deviating from the
right course, is the best way to
avoid having a large family
(Shafai, Kashshaf, Baidzawi).
'A 'ilan %'Lt: Having a large
family. 'A'ilatun/'A'ilatan
LiIjLcAJljLc: Family: Poverty;
Want. Wijadaka 'A'ilan
(93 : 8) : He found you having a
large family to support, found
you in want (it does not refer
to temporal or primary
circumstances, but rather to
his spiritual needs.) 'Ala al-
rajulu: To have a large family
(or in Arabic sara dh a iydlin) .
'Aul Jjl: Sustenance of a
family. 'lylatuntM^: family;
Wife. 'Ala 'Iyalahu:
(=kafatum Ma'ashatun): To
feed a family, provide a family
their livelihood and
maintenance. 'Aydl J Li:
Livelihood of the family.
'lydluka dULt : Those of
whom you are responsible of
livelihood and maintenance.
Ta'ulu ljJj-«j (imp. 2nd. p. m.
plu.): Avoid doing injustice and
wrong (4:3). 'Allan %'lc (act.
pic. m ace) : Having a large family
(93:8). Ailatan iUb'Lc (n.):
Injustice; Poverty (9:28). (L; T;
R;LL)
'Ama.lt
To enter a contract with
someone for one year. 'Amun
»Lt: Year 'Amainioy>[s.: Two
years.
'Amun »lc (nom.) ' Aman LoLc
(ace): Year.' Amaini oyLc
(oblique dual): Two years. (L;
T; R; LL)
The root with its above three
forms has been used in The Holy
Qur'an about about 9 times.
'Ana j^lt
To be of middle age. 'Adna
395
'Aba«—>lc
1S3 , ^m+ £*
jit! Yu'tnu j\ju (/V): To aid,
assist, help. Ta'awana jjL*j :
(VI): To help one another.
Ista'ana jL*^J (X): To
implore for help, seek aid, turn
and call for assistance.
Musta 'an j Lc-u.* : One whose
help is to be implored.
A' ana jLcl (/?r£ 3rd. /?. m. sr'ng.
TV): Helped. A '?hh l_jj_>_c I (prt.
m. plu. IV) : Help ye one another.
Ta'dwanii \jJj[ju (prt. m. plu.
IV): To help one another
Nasta'inu C^jLL^j (imp. 1st. p.
plu. VI): We implore for help.
Ista'inu \j±jLL*\ (prt. m. plu.
X): You seek help. Musfainu
jLjLL— o (pis. pic. m. sing. X):
One whose help is saught.
'Awdnunj\j£.(n.):Oneof middle
age (2:68). (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 1 1 times.
'Aba ylc
To be bad, damaged, defected,
faulty, render faulty or
unserviceable, have a blemish,
a defect, be unsound.
U'ibu v_**£l (imp. XIII. ace): I
damaged"(18:79). (L; T; R; LL)
'Arabic
To wander, go backwards and
forwards. 'Irun^.: Caravan,
Caravan of camels carrying
corn.
'Irun j^c-(n): Caravan of camels;
Caravan of camels carrying corn
(12:70, 82, 94). (L; T; R; LL)
isa . ^■■ ^ '■£
Jesus. The Hebrew for Jesus
is Yasii. According to the Holy
Qur'an the long chain of
prophets that came after Moses
in Israel, ended with Jesus. The
principle source of
information about the life of
Jesus Christ is the record of
the four evangelists - Matthew,
Mark, Luke and John. Gospels
were written centuries later
from another perspective and
for a purpose. What we read in
them is what the Church itself
wanted to portray about Jesus .
Analogously to the call of the
Prophets in The Old Testament
a call came to Jesus to
undertake his mission as a
Prophet and religious teacher
for the Jews. He was their
expected and appointed
Messiah. This title represented
their hope for deliverance
from sin and from Romans and
to restore their lost glory. The
Holy Qur'an gives Jesus the
title of " Son of Mary " , the title
"Son of man" was one of that
the Gospels frequently put into
the sayings of Jesus. His
396
'Isa^jL^c
1S3 , g MUm Cl
message was restricted to the
Jewish people. He was as an
adherent of Judaism and he
lived among Jews that he was
both accepted and rejected by
the Jews. His twelve disciples
(Hawdri) are Peter, Simon,
James, John, Andrew, Philip,
Barthowlomew, Mathews,
Thomas, James the son of
Alphaeus, Thaddaeus, Simon
the Cananaean and Judas
Iscariot (Luk„ 9:1). The New
Testament says that their
loyalty to him was inconstant
and in the hours of his
difficulties they forsook him.
But according to the Holy
Qur'an "When Jesus felt
disbelief on the part of the
Jews and thought that his
people would renounce him
he said, 'Who are my helper in
calling the people towards
God?'. The disciples said, 'We
are the helpers in the cause of
God. We have believed in God.
Bear witness that we are the
submitting ones to His will'
(3:52). At another place we
read in the Holy Qur' an "They
were granted revelation."
(5:111). Mary was given the
glad tiding of the birth of Jesus
(3 :45 , 1 9 : 20) . He was born in
summer at a time when the
dates had become ripe in
Palestine (19:25). He came in
fulfillment of the prophecies
(4:171). He was granted
Revelation (2:87; 5: 110). He
was sent only to Israelites
(3:48). He was not rude to his
mother (19:32), as the New
Testament wants us to believe.
He verified Torah (3:50,
5:46). He modified Mosaic
Law (3:49). His "making birds"
and "healing the sick" and
"raising the dead" are
metaphors to be meant in
spiritual sense (3:49, 5:1 10).
He was not God (3:2; 5:7;
72:116; 19:88; 21:21;
43: 15,81). He was the servant
of God and his Prophet (4:172;
19:30; 5: 15). He preached the
Unity of God (3:51,118;
5:72,118; 19:36; 43:64). He
was not a son of God (9:12,
19:35, 90, 23:91). He was
mortal (3:58, 19:30), and born
under ordinary circumstances .
Mary was a chaste and pious
lady ( 1 9 : 22) . He did not die on
cross but God saved him from
this "cursed" death, as this was
the belief of the Jews that
whosoever dies on a cross,
dies a cursed death, nor was he
killed by any other means, as
the Prophets of God are always
saved by God and enjoy His
protection from being killed
(2:72; 3:54; 3:59; 4:157). He
found a shelter in a high green
valley (3 :45 , 23 : 50) where he
died a natural death (3:54;
397
'Asha jilt
' A yya^
5:75, 116; 7:25; 17:93;
21:34). His "ascension" to
heaven with his physical body
is an erroneous belief (77 : 25 ;
4:158; 19:57; 24:31; 3:55;
5:75).
The word ( _ s — ~i means having
a white colour inclining
towards black or reddish white
or white. The camels thus
termed are said to be of good
breed.
'Isa u^y^s-. Proper name; Jesus
This personal name has been
used in The Holy Qur' an about
25 times.
'Asha jilc
To live in a certain manner;
passones' life. 'IshatunU^**.:
Livelihood, Life. Ma' ash
lT'
ib
Means of life;
Livelihood; Time for seeking
livelihood. Ma'ishatun
i'.t»: Existence; Manner of
living; Rituals, Necessities of
life.(L;T;R;LL)
'Ishatan 2„*^,c (v. n.).
Ma'ishatun UL-juo (v. n. ):
Ma'ayisha J^\*-» (n. plu.):
Ma' ashan LlLx-o (m. p. ace):
The root with its above four
forms has been used in The Holy
Qur' an about 8 times.
'Ana jit
To hurt in the eye, smite
anyone with the evil eye, flow
tears, become a spy. 'Ayan
j\£-r. To view, face. 'Ainun jic
: Eye; Look; Hole; But of a
tree; Spy; Middle letter of a
trilateral word; Spring of
water; Chief; Personage of a
place.A'_ya«i>Lfclplu 'Inuno^t:
Lovely; Wide-eyed; Lovely
black eyed. Ma'inun j\ju> :
Water; Spring. (L;T;R;LL)
'Ainun qyc' (n. sing); 'Ainani
jl^c (n. dual); 'Uyunun j_^t
(n. plu.) A'yun i>xl (n. plu.):
' Inun uj£(n. plu.);Ma'inin jjjw
(n. plu.).
The root with its above forms has
been used in The Holy Qur' an
about 65 times.
'Ayya ^1
To be wearied with, hesitate;
be hindered so as to be unable
to complete a thing, lackpower
or ability, be tired, be jaded, be
impracticable.
'Ayind Ll— £ (prf. 1st. p. plu.):
We are worn out; We are wearied
(50: 15). Ya 'yd \Jiu {imp. 3rd. p.
m. sing, juss.): Was wearied
(46:33). (L; T; R; LL)
398
Ghain p
Ghadara jOc
Ghain
It is 19th letter of the Arabic
alphabet. According to Hisdb
Jummal (mode of reckoning
numbers by the letters of the
alphabet) the value of gh ain is
1 000. It has no real equivalent
in English. It is of the category
of Majhura tj^^jt and
Halqiyyah a1aL>.
Ghabara *x
To be dusty, dust coloured,
remain, stay, continue, lag
behind. Ghabaratun s^i:
Dust; Gloom. GhdbaryVt:
One who stays behind, who
lags behind. This verb has
opposite meanings: To remain
behind, and to depart. In the
Holy Qur'an it is used in the
first meaning.
Ghabaratun "j^c («.): Dust;
Gloom (80:40). Ghabirina jjjAi
(pic. pac. m. plu.): Those who
remained behind, stayed behind
(7:83, 15:60; 26:171; 27:57;
29:32,33;37:135).(L;T;R;LL)
Ghabanau^
To deceive, lose and gain
mutually, cause loss (it may
be either in property or in
judgment), neglect a thing,
manifest loss and gain,
attribute deficiency. Yaumal-
Ta gh dbun ^j LiJ I ,j. r. Day or
time of loss and gain, day of
the manifestation of loss (to
the disbelievers) and gain (to
the believers).
Taghabun &[i£ (v. n. VI): (64:9).
(L; T; R; LL; Ibn Kathir;
Zamakhshari)
Ghaththa
To become unpleasing, put in
trouble, be covered with foam.
Ghuthd'an dJLt: Rubbish or
particles of things; Rotten
leaves with the scum born upon
the surface of a torrent.
Ghutha al-Ndth^ U I lie : The
low and the vile and the refuse
ofmankind.
Ghuthd'an <- Lti(n.): (23:41, 87:
((L; T; R; LL; Zamakhshari)
Ghadara j Jil
' • • - \ '•
To break a contract, leave
behind. Ghadara jsli.(III):To
leave out.
399
Ghadiqajjot
Gharabao^t
Yughadiru jjI*j {imp. 3rd. p.
m. sing. III. juss.): It Leaves.
(18:49). Nughadir oL*J {imp.
1st. p. plu. III. juss.): We leave
(18:47). (L; T; R; LL)
GhadiqaJjjLt
j Jju S U JLC
To abound in water (spring),
rain copiously and abundantly.
Ghadaqan liJLc: Abundant;
Copious; Plenteous; A
metaphor of happiness.
Ghadaqan liJLc(v.n.):(72:16).
(L, T, R, Abu Muslim, Razi, LL)
Ghada Ijtc
IjjJu :1jlc
To go or do in the morning or
depart (any time). Ghadun j£:
Morrow. Ghadan'\\£.:
Tomorrow. Ghada 'an: Early
meal. Gh uduwwutij j.a:
Morning.
Ghadauta Oj Jlc (pr/! 2nd. p. m.
sing.): Thou went forth early in
the morning. Ghadau j Jlc (/?r/
JrJ. p. m. /?/w.) : They went forth
early in the morning. Ighdu IjJlcI
(prt. m. /?/«.): You go forth early
in the morning. Ghadin js.{gen.)\
Ghadan 1 jlc (ace. «.): Coming
day ; Morrow. Ghuduwwun j Jlc
{nom.YGhuduwwan lj Jlc (ace.
rc. ): Mornings. Ghaddt'iljl. («.):
Morning. Ghadaun jJlc (n.):
Morning meal; Breakfast. (L; T;
R;LL)
The root with the above forms
has been used in The Holy Qur ' an
16 times.
Gharabac/^
To disappear; To set (sun, star,
etc.), To go away. Ghurub^X:
Sunset. Gh arbiyyun/
Gharbiyyatun: 'Luji./^iji.:
The western. Ma gh rib C>j**'-
The west; Setting of the sun;
(plu. Ma gh drib ojLi.»):
Wests; The western parts of
theearth. Ghurab^X: Raven.
Ghardbib^^i)^ : Externally
black; Jet black; Raven-black.
Gharabat Cu^x {prf. 3rd. p. f.
sing.) She is set (for sun).
Taghrubu ^Ju {imp. 3rd. p.f.
sing.): Sets (for sun). Ghurub
cjj^jj (v. n.): Setting (of the sun).
Gharbiyyun ^Ji^t {adj.m.):
Western. Gharbiyyatun 'L^jZ
{adj. f): Western. Maghribun
<->j*j* {n. of place sing.): The
place of setting (of sun); West.
Maghrabain cr?jju> {n. of place,
dual): Two wests. Maghdrib
yjLJLo {n. ofjpX&ct.plu.): Wests.
Ghurdban Ll^ {ace. n.): Raven.
Gharabib y^J^x {n. plu.):
Extremely black. Its sing, is
Gharbib <- r *-£j£. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 19 times.
400
Gharra^t
Ghariqa ^.g
Gharra^t
% ■ 0*
To beguile, deceive, deceive
withvainhopes, seduce, allure.
Gh urur j •,,£.: Delusion;
Vanity; Guile. Gharur^X:
Object for which one beguiles .
Gharra y. (prf. 3rd. p. m. sing,
assim. V): Beguiled; Deluded.
GharratcJj. (prf. 3rd.p.f. sing,
assim. V): Deluded. Yaghrur <,ju
(imp. 3rd. p. m. sing.juss.): (Let
one) Delude; Misgiving. La
Yaghurran j'jju *^: Let not
deceive. Ghurur jjjL (v. n.)\
Deceiving ; Guiling. Gharur jjjh.
The object for which one
deceives, deludes or beguiles.
(L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 27 times.
Gharafa o^t
To draw a drought for water
for drinking in the hand.
Igh tarafa ^jj^t I : To drink out
of the hand, take a handful (of
water) with the hand, have
water in the hallow of the hand,
scoop a sjngle handful.
Ghurfatan \sljt : Quantity of
water which fills the hand.
Handful of water. Ghurfatun
Hjc-: plu. Ghurufdt oli^i:
High place; Upper chamber.
Ightarafa o^c I (prf. 3rd. p. m.
sing. VIII.): Took a handful of
water, took in the hallow of hand.
Ghurufun <Jj£ (n.plu.): Highest
places. Ghurufdt oli^ (n.plu.)\
Highestplaces; High chambers.
(L; T; R; LL)
The root with its above three
forms has been used in The Holy
Qur'an about 7 times.
Ghariqajji
To sink (into water or sand).
Gh araqun Jj^i: Act of
drowning. Gharqan li^i: At a
single draught; Suddenly;
Violently . A gh raqa ^jt I (IV) :
To drown. Ghuruq <jjj£: To
sink. Istaghraqa Jjy^ I : To
exceed (the bounds).
Aghraqa^jtV. To brace a bow-
string to the utmost. Gharaqa
^j£. : To come near to any one .
Mu gh raquna jj.i^i^:
Drowned ones.
Aghraqna L$j£.\(prf 1st. p. plu.
IV): We drowned. Yughriqu Jju
(imp. 3rd. p. m. sing, ace): He
drown (you). Tughriqa Jjju
(imp. 2nd. p. m. sing. IV): Ydu
drown Nughriq Jjiu (imp. 1st.
p. plu. IV): We drown. Ughriqu
\j$j£\ (pp. 3rd. p. m. plu. IV):
They were drowned. Gharaq Jy
(v. n.): Drowning. Gharqan [Sjt
(v. n. ace): Intense zeal and to
the best of capacity; Vehemently.
401
Gharima
£>
Ghasaqaj— I
Mughraquna/Mughraqina
jj3jju>/c^3jju>(acc. pis. pic. m.
plu.): Those who are drowned.
(L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 23 times.
Gharima. .£
To be in debt, pay (a tax, fine,
debt). Gharimun fjli: One in
debt. Gharama Ll^i.:
Continuous torment; Anguish;
Most vehement and unshakable
torment. Maghramun *jiv>:
Debt that must be paid ; Forced
loan Mu gh ramun .Jw (IV):
One who is involved in debt or
lies under an obligation.
Ghdrimina uy>j Lc (act. pic. m.
plu.): Those, in debt (9:60).
Gharaman \j>\j£.(n. ace): Most
vehement and unshakable, lasting
and continuous evil (25:65).
Maghramin IMaghraman »yw
/ \j>Ju> (acc./v. «.): Undue debt;
Forcedloan(52:40;68:46;9:98).
Mughramuna jy>jju> (pis. pic.
n. plu.): Those who are involved
in undue debt (56:66) (L; T; R;
LL)
Ghara \jt
To stir up, give rise, rouse,
kindle, estrange, incite desire,
tempt, seduce, allure, excite,
adhere, stick. A gh ras. I: (IV)
To stir up, etc.
Aghraina L»jil (prf. 1st. p. plu.
IV): We have kindled, incited
(5:14). Nughriyanna Jiju (imp.
1st. p. plu.): We surely shall
make (you) exercise authority
(33:60). (L; T; R; LL)
Ghazala Jji
To spin. Ghazlun: Thread;
Spun.
Ghazlun Jji (n.) Yarn, Thread,
Spun. (16:92). (L; T; R; LL)
Ghaza \jL
To go forth on a campaign, go
to war, make excursion
against. Ghuzzan \y& plu.
Ghdzin jLc: Fighters.
Ghuzzan Ijx (act. pic. plu.):
One who goes forth on a
campaign; Fighter (3:156). (L;
T; R; LL)
Ghasaqa J— i
,j i n * i * \ 8 1 1 1 f ■
To become very dark (night),
become obscure. Ghasiqin
tniLult: Darkness; Darkener;
Night Ghassaqun jL-i:
Intensely cold and bitter and
stinking drink; Ice cold
402
Ghasala J.
Ghashiya^-lc
darkness; Dark, murky and
intensely cold fluid; Stinking.
Ghasaqa j~*£ (v. n.)\ (17:78)
Ghd siqin J— Lc {act. pic. m.
sing.): (1 13:3). Ghassdqan LSlLi
Ghasala J~~c
To wash, purify. Ghislin jjL*£
= Ghassdq: Something very
hot. Ightasala J— isl: (VIII)
To wash ones-self.
Mu gh tasalun J.,.*1~Jl«: Place
for washing; Spring.
Ighsilu \jL^t\ (prt. m. plu.)\
(5:6). Taghtasilu lj.LJi»." (imp.
2«J. p. pjw.): (4:43).
Mughtasalun J— Jjw (piy. p/c.
m. sing.): (37:42). Ghislin i>l~*c
(n.): (69:36) Extremely hot. (L;'
T; R; LL)
Ghashiya^jlit
xj : 1 1 mi f. . Aj 1 mi f.
To cover, conceal, come upon.
Ghashiyatun 'L^Lt.: Thing that
covers; Overwhelming;
Covering event (plu.)
Gh awashin J^ lj.i
Ghisliawatun sjLii: Covering;
Veil. Ma ghs hiyyun ljr ^Ju! : One
in a swoon. Ghashsha ^.t.c:
(II) To cover, cause to cover.
A gh shd j-icl: (IV): To cover
or cause to cover, be covered.
Ta gh ashsha ( _ ? -1*j : (V)
Covers; To have carnal
connection with. Ista gh sha
^Jci,.A: (X.) To bring oneself
under a cover, cover oneself.
Yaghsha^jLiu;. Covers. It is
written with Yd at the end as in
92:11, but with Alif when
attached to a pronoun as in
91:4. The personal pronoun is
either for the word or the
darkness. Ta gh ashsha ( _ s -1*j:
He covers; (in conjugal
relationship), written with Alif
when attached to a pronoun as
in 7:189. Yasta gh shauna
j^-1jL:-^j: They cover
themselves. Yasta gh shauna
Thiydbahim: *£jLj jj-lil-j:
They cover themselves with
their garments; (A phrase
denoting a refusal to hearkens,
or an allusion to running, and
turning a deaf ear and refusing
to see the truth.
Ghashiya ^Ls. (prf. 3rd. p. m.
sing.): covered; Overcome.
Yaghshd ^ju {imp. 3rd. p. m.
sing.): Covers. Taghshd ^^-liu
(imp. 3rd. p. f. sing.): Covers;
With cover. Ghashsha ^JLc (prf.
3rd. p. m. sing. II): Covered.
Yughshi ^^Uu (imp. 3rd. p. m.
sing. II): Covers. Aghshaind
Lw-ltJ-.l (prf. 1st. p. sing. IV.): We
have covered. Ughshiyat ii.'c I
(pp. 3rd. p. f. sing. IV): Was
covered (with). Yughshd iJ ^Ju
(pip. 3rd. p. m. sing. IV.): Is
covered. Taghashsha Lff JJC (prf.
3rd. p. m. sing. V.): He covers
(7:189). Istaghshau _,,!,;:,,■!__
(prf. 3rd. p. m. plu. X.): They
403
Ghasabak_~a£
Ghadzdza "jas.
covered themselves.
Yastaghshauna jjltA-LJ {imp.
3rd. p. m. plu.): They cover
themselves. Gha shiyatun
L-ilc {act. pic. f. sing.): A
thing that covers, overwhelms.
Maghshi ijr £Ju> {pis. pic): One
who is made to faint; Fainted;
One whose understanding is
clouded or covered.
Ghawdshun ,ji1jx(n. plu.):
Coverings. Its sing, is
Ghashiyatun. Ghishawatun
SjJLc («.): Covering. (L; T; R;
LL) '
The root with its above forms has
been used in The Holy Qur'an 29
times.
Ghasaba l.^
To take unjustly, by force,
seize by violence, snatchathing
forcibly, act wrongfully, snatch
a thing against one's will.
Ghasban L-^ai: Seizing
something from someone
unjustly or by force.
Ghasban l,.^?& (v. n.): Taking
something from some one unjustly
or by force (18:79). (L; T; R; LL)
Ghassa^ac
,_'•**' • <-^£ ■
To be choked, choked with
wrath, grieved, annoyed by
something sticking in the throat.
Ghussatun X.n't: Something
that sticks in the throat so as to
cause pain and is chocking. Its
plu. is Ghusasun n.nl.
Ghussatun ilni {n.): (73:13). (L;
T; R; LL).
Ghadzibay^at
: \,.?!C.
To be angry. Ghadz.ab *_^ai:
Anger; Displeasure; Wrath;
Passion; Indignation.
Ghadzbdn j L-iai : Hot
tempered; Angiy. Ma ghdz. ub
^ijuaJLA\ Object of displeasure
and anger. Mughddzibun
L^>Uw: (III) Being displeased;
Being in a state of displeasure.
Ghadziba C^ai (prf. 3rd. p. m.
sing.): was angry with. Ghadzibu
\j,.h'c (prf. 3rd. p. m. plu.): They
were angry with. Ghadzbun <*.„>>£
(v. n.): Anger; Displeasure.
Ma ghdz ub ^j^aiw (v. n.): Those
who have incurred displeasure.
Ghadzban j L^c («.) : Indignant;
Displeased. Its plu. is Ghidzdb.
Mughddziban L-^LiLo (pis. pic.
III. ace. ) : In the state of displeasure
or irritation. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an 24
times.
Gha dzdz a "jais.
To lower, restrain, cast down
(the eyes, looks, or voice).
404
Ghatasha^iLt
Ghafara is
Yaghu dz.dz. una jj„hij (imp.
3rd. p. m. plu. assim.): They
lower (voice) (49:3).
Yaghudzdzu \j^aju (imp. 3rd.
p. m. plu. ace): They shall
restrain (24:30). Ya ghdz udzna
^.Jrr.WJh (imp. 3rd. p. f. plu.):
They (f) should restrain.
U ghdz udz jiiil (prf. m.
sing.): Lower (the voice) (3 1:19).
(L; T; R; LL)
Ghatasha Jdas.
To be dark. A ght asha (IV):
To give darkness, make dark.
Aghtasha j2aj.\ (prf. 3rd. p.
m. sing. IV): He made dark,
gave darkness (79:29). (L; T; R;
LL)
Ghatalkt
To cover, conceal, spread its
darkness (night), put a veil,
Ghita: Lid; Covering.
Ghita >\kt(n.): Cover; Veil; Lid;
Covering; Ignorance (18:101,
50:22). (L; T; R; LL)
Ghafara JLfr
To cover, hide, conceal,
forgive, give protection, set
the affairs right, suppress the
defect. Ghafar al-MatcC a
p LuJ \jSlc. : He put the goods in
the bag and covered and
protected them. Mi gh afar
jUm: Shield; Helmet, (as they
protect a person). Isti ghf ar
jli*£*J: The act of asking
protection and forgiveness.
It does not merely mean verbal
asking for forgiveness but
extends to such acts as lead
to the covering up of one's
sins and shortcomings. It is
not necessarily a proof of
one's sinfulness. It may also
be offered for protection
against the evil consequences
of human weaknesses or
those of errors of judgment.
Ghafr yd.: Covering with
that which protects a thing
from dirt; Protecting a thing
from dirt; Granting of
protection against the
commission of sin or
punishment of sin. Barmawi
says: " Protection is of two
kinds; Protecting human
being from committing the
sin and protecting him from
the punishment for his sins.
The divine attributes
Ghafirji Lc, Ghaffur jLl&,
Ghaffdr jjkt means Who
protects us from committing
sins and faults and passes
over our sins and faults.
Yastaghfir v a*~— \: Ask
protection. The verb is
jussive, yet receives kasrah
when it is to be assimilated to
the following word as in4: 1 10.
Ghafara Ju. (prf. 3rd. p. m.
sing.): He has forgiven, has
405
Ghafara JLfr
Ghafala Jit
protected. Ghafarna \jjts. (prf.
1st. p. plu.): We have forgiven,
protected. Yaghfiru Juu (imp.
3rd. p. m. sing.): Protects.
Yaghfir Juu (imp. 3rd. p. m.
sing, juss.): Will protect.
Yaghfiruna jjjjutj (imp. 3rd. p.
plu.): They protect. Yaghfiru
\jjAJu, (acc. imp. 3rd. p. m.plu):
Let them protect. Taghfir JJu
(imp. 2nd. p. m. sing, juss.):
Thou protect. Taghfiru IjjiJu
(imp. 2nd. p. m. plu. acc): Ye
protect. Naghfir Juu (imp. 1st p.
plu. juss. ) : We will protect. Ighfir
jit. I (prt. pragn. m. sing.): Thou
protect. Yughfaru Juu (pip.
3rd. p. m. sing.): Thou will be
protected. Maghfiratun ljuu> (v.
n.): Protection. Ghufrdn jlyx'
(v. n.): Protection. Ghafirun y Lc
(act. pic. m. sing.): Protector.
One of the excellent names of
Allah. Ghafirin ^jy Li (act. pic.
m. plu.): Protectors. Ghafurun
jjil. (intern) The most protecting
one. One of the excellent names
of Allah. Ghafuran \jjjis.(acc.)
Protecting one. Ghaffar jllc
(intens): The most protecting one.
One of the excellent name of
Allah. Istaghfar JulL*\ (prf. 3rd.
p. sing. X): Asked protection.
Istaghfarta CjJliCL* I (prf. 2nd.
p. m. sing. X): Thou asked
protection. Istaghfaru \jjAJc^ I
(prf. 3rd. p. m. plu. X): They
asked protection. Is taghfir
L^J (imp. 3rd. p.m. plu. X):
They asked protection.
Yastaghfir yj-r-J (imp. 3rd.
p. m. sing. juss. X): Ask
protection (4:110). Tastaghfir
j'ti", u~< (imp. 2nd. p. m. sing,
jus. X): Thou ask protection.
Tastaghfiruna jjyj.r-J (imp.
2nd. p. m. plu. X): Ye ask
protection. Yastaghfiruna
jjjaJll^j (imp. 3rd. p. m. plu.
X): They ask protection.
Yastaghfiru I jyJ«JL-u (imp. 3rd.
p. m. plu. acc. X): Let them ask
protection. Astaghfiranna
jjAJCLmI (imp. 1st. p. sing. emp.
X): I shall surely ask protection.
Istaghfir JuCJ* I (prt. pray m.
sing. X)-/ Thou (m.) ask
protection. Istaghfiri i j J JuLL^\
(prt. prayer f sing. X): Thou
(f.) ask protection. Istaghfiru
1 1 JuLLm I (prt. prayer m. plu.
You ask protection.
X.J
Mustaghfirina ^yj.r.,.^ (ap-
der. m. plu. X): Those who ask
protection. Istighfdr j \jull* I (v.
n. X.): Asking for protection.
(L; T; R; LL)
The root with its above forms has
been used in The Holy Qur ' an as
many as 2333 times.
Ghafala Jlc
To be heedless, neglectful,
inattentive, unmindful,
careless. Ghdfihm Jilt: One
who is heedless, etc.
Ghaflatun 4JLLt:Negligences;
406
Ghalaba^it
Ghalaza .kILc
Carelessness. A ghf ala JjLc!
(IV.): To cause to be heedless.
Taghfuluna jjiJuu (imp. 2nd.
p. m. plu.): Ye neglect.
Aghfalnd Ldicl (/?r/ 7s?. /;>.
;;>fo. TV): Wedeclaredjunmindful.
Ghdfilun/Ghdfilan "ils Lc /JJ Lc
(ace): Unmindful Ghdfiluna
j jli Lc (nom.) ; Ghdfilina jjli Lc
face. ac£. pi. m. plu.):
Unmindful ones. Ghd fildt
o"iliLc (ac?. pic. /. plu.):
Unaware; Innocent women.
Gh aflatun llks. (v. n.):
Unawarness. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur ' an 3 5
times.
Ghalaba^Jx
v_Jju : ULc
To overcome, conquer, gain
victory, prevail, dominate; get
the upper hand over any one,
predominate, gain mastery.
Ghalaban y-lc: Defeat. Min
ba' di ghalabihim ,, $ , 1 r. Jl*j
j-o (30:3): After their defeat.
The word is in apassive sense.
Ghdlibun *_JLc: Victorious;
All powerful; One who
overcomes. Maghlubun
ojJJlo : One who is overcome
by somebody. Ghulbun
*_JLcplu. of A gh labu »_JLcl:
Thick (with trees). Ghulban
Lie: Luxuriant.
Ghalabat cJlc (prf. 3rd. p. f.
sing.) Triumphed over; Prevailed.
Ghalabu I^Jic (prf. 3rd. p. m.
plu. ) Triumphed over. Yaghlib
yjju (imp. 3rd. p. m. sing,
juss.): Triumphed. Aghlibanna
i>lcl (imp. 1st. p. sing, emp.): I
certainly will triumph.
Yaghlibuna o.jJi*j (imp. 3rd. p.
m. plu.): They will triumph.
Yaghlibu I^Juo (imp. 3rd. p. m.
plu. ace): They will triumph.
Taghlibuna j^Jbti (imp. 2p. m.
plu.): Ye (may) gain the upper
hand. Ghulibat c~lt (pp. 3rd. p.
f. sing.): Has been defeated.
Ghulibu I^Jic (pp. 3rd. p. m.):
Were well vanquished.
Yughlabuna jjJju (pip. 3rd. p.
m. plu. ): They shall be overcome.
Tughlabuna jjJJu(pip. 2nd. p.
m. plu.): Ye shall be overcome.
Ghdlibun v_JLc (act. pic. m.
sing.): Dominant; Who has full
power; Who can overpower.
Ghdlibun IGhdli-bin jjJLc/
caJLc (ace. act. pic. m. plu.):
Dominant ones. Maghlubun
>—>j}Jij> (pic. pac): One who is
overcome. Ghalabun v^lc (v.
n.): Defeat. Ghulban Lie (n.
ace): Dense; Luxuriant. Its sing
is Aghlab yJLsl. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur' an
about 31 times.
Ghalaza laic-
JaLu.JiUu'UaU
To be thick, bulky, big, coarse,
407
Ghalafa Cilc
Ghulamun^Uc
hard, severe, vehement, rigid,
stern . Igh luz Jaic I : To be hard,
strong, firm, severe, rigid,
stern Gh ilzatun ikii :
Sterness.
Istaghlaza JaIiL»J (prf. 3rd. p.
m. sing. X.):, Become strong.
Ughluz JiLcl (prt. m. sing.):
Treat severely, Be hard; Remain
strictly firm. Ghalizun ialc (act.
2 pic. m. sing.): Harsh; Hard;
Rigid; Firm and solemn. Ghalizan
UaLc (ace): Ghalaz&kt (n. plu.
Its sing, is Ghaliz i&Jic )■ Stern
Fierce. Ghilzatun iiaLc (n.)
Sternness; Firmness. (L; T; R
LL)
The root with its above forms has
been used in The Holy Qur ' an as
many as 13 times.
Ghalafa Lite
t_iJUu : lilt
To furnish with a covering
Ghulfun uiLt.: Uncircumcised;
Covered. (L;T;R;LL)
Ghulfun uilc (v. n.) Its sing, is
Aghlafufei (2:88; 4:155).
Ghalaqa jfx
jJUu . jlxj : lilt . lilt
To close, bolt, shut. Ghalaqat
cilc : To bolt well. (L; T; R;
LL)
Ghalaqat cJit' (prf. 3rd. p. f
sing. II): (12:23).
Ghallaj^
To conceal, insert one thing in
another, fraud, deceive, hide,
act unfaithfully, put in iron
collar on the neck, fetter, bind.
Ghillun 3^ : Hidden enmity;
Grudge; Rancour; Hidden
hatred. Ghullun 'Js.: Collar;
Yoke; Iron collar; Shackle.
Ma gh lulun Jji**: Bound; Tied
up; Fettered one. La taj'al
yadaka ma gh lulatan ila
'unuqika:'iljiJu> dJ-b Jji^'V
liliLt A\: Do not keep your
hand shackled to your neck;
(i.e. be not niggardly).
Ghall J-i (prf. 3rd. p. m. sing,
assim.): He had defraud; Deceit.
Yughulla J-*j (imp. 3rd. p. wi-
sing, assim.): Hides away.
Yaghlul JJl«j (imp. 3rd. p. m.
sing. juss. The assimilation is
removed because of jussive, so
the cluster of Lam is pronounced
separately.): Hideth away;
Deceiteth. Ghullat cJx (pp.
3rd.p.f sing, assim.): Fettered.
Maghlulatun 2}^ju> (pis. pic.
m. sing.): Fettered one. Ghullu
Ijli (prt. m. plu.): Bind down
with fetters. Aghlal JiLcl (n.
plu.): Shackles. Its sing, is
Ghullun.). Ghillan "ile (n.):
Grudge; Feeling of ill-will;
Rancour. (L; T; R; LL)
The root with its above forms
408
Ghala^
Ghammalfc
has been used in The Holy Qur ' an
16 times.
Ghulamun.^lfc
Boy; Young man; Son; Lad.
Its plu. is Ghilmanun jLii.
Qhulaman/Ghulamun *"%£■/
LoUi (it.): Boy; Son. Ghulamain
oyo^Lc (n. dual) : Two boy s ; Two
sons. Ghilman jLJic ( n.plu.)\
Sons; Boys. (L; T; R; LL)
The root with its above four
forms has been used in The Holy
Qur' an about 13 times.
Ghala^t
To exceed the proper limit, be
excessive.
La Taghlu IjJiAj *i(prt. neg. m.
plu.): (4:171; 5:77) Do not go
beyond the limits. (L; T; R; LL)
Ghala Jl
To boil.
Yaghli ^jJlxj (imp. 3rd. p. m.
sing.): Boils (44:45). Ghalyun
*Jl (v. n.): (44:46). Boiling. (L;
T; R; LL)
Ghamara ^&
To overflow, submerge (in
water), cover a thing,
overwhelm, surpass, be
abundant. Ya ghm aru
sadruhu: His heart is filled
with hatred for. Ghamura
Jal: To be abundant (water);
Unlearned. Ghamratun ij^c.:
Deep water; Flood of water;
Confused mass of anything;
Distress; Overwhelming
difficulties; Bewilderment;
Water that rises above the
stature of a person; Flow of
ignorance; Error; Obstinancy ;
Perplexity; Overwhelming
heedlessness.
Ghamratun "t>y>s. («.): (23:63,
5l:ll;23:54). Ghamarato\j+l
(n. plu.): (6:93).
Ghamaza jlc
To make a sign (with the eye or
eyebrow). Yata gh a-
mazuna jjjo[JLJ : They wink
at each other. (L; T; R; LL)
Yataghamazuna j jj-o \jcj (imp.
3rd. p. m. plu. VI.): (83:30).
Ghamidza u ^ox
> . ' ..' > \
To be low and level (the
ground). A gh madza Joas.) :
(IV) To disdain, shut the eye or
evert the eyes, lower rate,
convince.
Tughmidzu \j-^JC (imp. 2nd.
p. m. plu. IV): You convince.
(2:267). (L;T;R;LL)
409
Ghanima^c
Ghaniya^t
Ghammalc.
fi
•Li
To cover, veil, grieve, cause,
mourn, conceal, afflict.
Ghamman LLc plu. Ghumum
.^i: Sorrow; Sadness;
Perplexity. Ghummatun i»i.:
Vague; Dubious, Difficult.
Ghamdm »Lc : Cloud; Thin
cloud; Whitish cloud.
Ghamman/Ghamma It / lie (n.
ace./ n.): Ghammatun ili. («.):
Ghaman .Li. («.): (L; T; R; LL)
The root with its above four forms
has been used in The Holy Qur ' an
1 1 times.
Ghanimal£
r*
: LLt
To obtain good things without
difficulty, acquireor winning a
victory, earn a thing without
trouble, get a thing as a free gift,
succeed without trouble.
Ghammatun <u~i : Earning or
again obtained without trouble;
Spoil of war. Ghanamin *lc:
Sheep ; Ewes ; Goats ; Numerous
flock.
Ghanimtum iuit (/?r£ 2nd. p. m.
plu.Y. Maghanima *jlkA (n.plu.Y.
Ghanamin *lc (n.). (L; T; R; LL)
The root with its above three forms
has been used in The Holy Qur ' an
9 times.
Ghaniya^^
To dwell, flourish, avail,
inhabit, be rich or in comfort
of life, be free from want.
A gh na [ Js.\: To enrich, render
any one wealthy. Ista gh na
i jjlLj)\: To do without a thing,
have no want, dispense with.
Ghani^t plu. A gh niyd ' <■ Lie 1:
Rich; Wealthy; Self-sufficient;
Able to do without the help of
others. Mughnin jJL«: One
who suffices or stands in the
place of another. A gh nti ^Jlc-I:
He fulfills the needs. This verb
is perfect (past) tense but it is
used in 53:48 in the sense of a
habitual person but compels
translators to use perfect tense
in their rendering.
Lam Taghna i JJu J(imp . 3rd.
p. m. sing.juss.): They had never
dwelt Aghna { Js. I (prf. 3rd. p. m.
sing. IV.): He fulfills the needs.
Yughni /Yughniya ^Jju / < jJu
{ace. nom./acc. imp. 3rd. p. m.
sing. IV.Yughni LS Jujuss.;): He
shall enrich. Aghni^js. I (with 'An,
prf. 3rd. p. m. sing.): Availed.
Tughniya LS Ju (imp. 3rd. p. f.
sing, ace): She avails. Aghnat
Ci£ I (prf. 3rd.p.f. sing.): Availed.
Yughniya LJu (imp. 3rd. p. m.
dual, juss.): The twain availed.
Lan Yughnu \jJu jJ (imp. 3rd. p.
m. plu. ace. IV.): They shall never
avail. Yaghni ^^Ju (imp. 3rd. m.
410
Ghathaolt
GhataJ*U
sing. IV. ): Will make indifferent
towards. Istaghnd < Jjc^\ (prf.
3rd. p. m. sing. X.): He considers
himself sufficient. Ghaniyyun JLk.
(«.):Self-sufficient.A/-Gfewu i _^*JI
: One of the excellent names of
Allah. Aghniyd ^LjlcI (n. plu.)\
Rich ones. Mughnuna jjlx* (ap-
der. m. plu. IV.): Those who avail
someone. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur' an 73
times.
GMthaolc
To assist, relieve, help, rescue.
Aghatha oli.1: To relieve
someone ; To respond to the one
begging for aid. Ista gh dtha
O Ju~i 1 : To implore for aid and
assistance; Askfor help; Cry for
aid; Ask the succor of any one.
Yughdthu \jj[ju (pip. 3rd. p. m.
plu. X): They shall be helped,
relieved. Istaghdtha Cj L*i^ I (prf.
3rd. p. m. sing. X.): He asked for
help. Yastaghithdn j LtJt£.J (imp.
3rd. p. m. dual X.): The twain
implore for help. Yastaghithu
lj.tJt.L..yj (imp. 3rd. p. m. plu. X.):
They implore for help. The Nun is
dropped. Tastaghithuna jjlJu-J
(imp. 3rd. p. m. plu. X.): You
implore for help. (L; T; R; LL)
The root with its above five forms
has been used in The Holy Qur ' an
about 6 times.
GharajLfc
To sink in the ground, enter the
low land, come into a hallow
place. Gharunjs. : Cave; Tavern.
Ghauru jj Js. : (Water) running
under ground. Ma gh drdt
oIjLjlo sing. Ma gh dranimXka:
Concerns; Cave. Mu gh irat
S^^Jlo: Those who make raids.
The root of this word is not
Ghain i- , Wdwj, Rd j as John
Penrice in his Dictionary and
Glossary of the Koran p. 106
wrongly writes, but it is Ghain
i>, Yd ,j, Rd j.
Ghaurun jji.(n. ace): (18:41;
67:30). Gharun jLc («.): (9:40).
Magharatin oIjJlo: (n. plu.):
(9:57). (L; T; R; LL)
Ghasa ^U
To drive, plunge into water, sink
into water. Ghawwds j&\j£'.
Diver; Pearl-diver.
Yaghusuna jj~?jju (imp. 3rd. p.
m. plu.): They dive (31:82).
Ghawwds ^Iji («■): Diver
(38:37). (L; T; R; LL)
Ghata.Uc
J? jiu 5 Li? ji.
To dig, excavate, sink; To be
concealed. Ghd 'itun:A hollow
place ; Privacy ; Easing oneself;
Relief the bowels. (L; T; R; LL)
411
Ghala JU
Ghaba*->lc
Ghait JaJLc {act. pic. m. sing.):
Depressed land (selected as a
covering and not exposing while
relieving the bowels); Place of
privacy to get ridofbowels. (4:43;
5:6). (L, T, R, LL)
Ghala JU
To cause to destroy; To perish;
To get deprived of reason and
intellectual facilities; To take a
thing away unexpectedly; To
intoxicate; To be confused.
Ghaulun Jjx: Headache;
Intoxication; Perplexity that
deprives one of reason and
intellectual facilities;
Deprivation of the intellectual
faculties; Empty headlines.
Ghaulun Jj£ (v. n.): (37:47). (L;
T;R;LL) "
Ghawa^ji
i£j*i
Ci
To err, deviate from the right
path, go astray, wander, allure to
evil, seduce, mislead, be
seduced, misled, disappointed.
Ghayyun^X: Error; Perverted.
Ghawiyyun ^ji. : One who is in
the wrong. Ghqwinjt: One who
goes astray (oblique plu.).
Gh awin ,vj-c (act. plu.
Ghdwuri) jjj[s..Aghwd ijjtl:
To lead astray, cause to err.
Ghawuna jjjlt: Perverted
ones.
Ghawd^cjh (prf. 3rd. p. m. sing.):
He became miserable. Ghawaina
^jjs. (prf. 1st. p. plu.): We had
gone astray, were deviated.
Aghwaita c*j*£ I (prf. 2nd p. m.
sing. IV.): Thou have adjudged to
be perverted and lost. Aghwaina
CsJ.\ (prf. 1st. p. plu. IV.): We
caused to err. Yughwi ^Jj*j (imp.
3rd. p. m. sing.): He keeps' a§tray,
destroys. Ughwiyannajlj£.\(imp.
1st. p. sing. IV. emp.): I willsprely
mislead, seduce. Ghayyan Lc (v.
n. ace): Perdition. Al-Ghayy ^Jj I
(v. n.): Perdition; Way of error.
Ghawiyyun ^jjh. (act. 2 pic):
Erring one. Ghdwuna/Ghdwin
j^jjLc / jjjlc (act. pic. m. plu.):
Perverted ones;Erring ones. (L;T;
R;LL)
The root with its above forms has
been used by The Holy Qur ' an 22
times.
Ghabac->lc
To go away, be remote, be
hidden, be secret, be unseen,
slander, backbite. Ghaib^lt-:
Hidden reality; Hidden one;
That which is absent or hidden;
Unseen; That which is beyond
the reach of ordinary human
perception and cognizance;
Secret; Intimacy. Its plu. is
Gh ayub o_j«i. Gh aibin
i>lJLc: Absent ones. Ghdibatin
412
GhathaoU
Ghaza J>U
SJLc: Absent reality; Absent
one. Gh iyabatun £jL-c:
B ottom. Ightdba ^lt I VIII. To
backbite, traduce the absent.
Yaghtab y*i*j (wp. 3rd. P- m.
sing. juss. VIII.); He backbites.
Ghaibun v_Jlc (v. n.): Hidden
reality; Unperceivable by the
ordinary senses. Absent. Ghuyub
cjj-£ (n. plu.): Hidden realities.
Ghaibin oujLc {act. pic. m. plu.):
Absent ones. Ghaibatin iJlc (acf.
pic. f. sing.): Absent one.
Ghiyabatun 2j Lc («.) The bottom
(of a well). (L;T;R;LL)
The root with its above five forms
has been used in The Holy Qur ' an
60 times.
GhathaoU
To cause rain, make rain fall,
water by means of rain.
Ghaithun *JUc: Rain.
Yughathu d\Ju (pip. 3rd. p. m.
sing.): Will have rain (12:49).
Ghaithun c^t (n.) Rain (31:34;
42:28, 57: Yughathu \y\Ju (pip.
3rd. p. m.plu.): They will have rain
(18:29). Yastaghithu IjIJcl-j
(imp. 3rd. p. m. plu.): The cry for
water (18:29). (L;T;R;LL)
Gharajlt
To change, alter. Ghair^t' :
Difference; Another; Besides;
Unless; Without; Except;
Others; Other than; Save; But;
But not. AgharajU.\ : IV. To
attack, Mughirdt ol jr Jw :
Raiders
Yughayyiru Jju (imp. 3rd. m.
sing. II.): He alter. Yughayyiru
\jj*Ju (imp. 3rd. p. m. plu.): They
alter, change. YughayyirunajjJJu
(imp. 3rd. p. f. II. emp.): They
surely change. Yataghayyar JJcj
(imp. 3rd. p. m. sing. VI juss.):
Change. Mughayyirun Jju> (ap-
der. VI ace): One who changes.
Mughirdt o l_^Jw (ap-der. f. plu.
IV.): Raiders. Ghairun Jl. (part. )
Other; Other than; Another; Same;
But not. (L; T; R; LL)
The root with its above forms in
The Holy Qur' an has used as
many as 154 times.
Ghadza^U
To diminish, sink, become
scanty, miscarry, absorb, abate,
decrease, be wanting. Ghaidzun
Ja~±.: Foetus not yet complete.
Taghidzu ^J^JC (imp. 3rd. p. f.
sing.): Miscarry (13:8). Ghidza
Ja^t. ( 1 1 :44) : Was made to subside.
Ghaza J?U
h a xj : I h . C.
To irritate, incense, anger,
enrage, provoke, confuse,
cause wrath. Ghaiz.un ii~t.'
Rage; Anger; Fury. Ghaiz.un
413
FaO
Fi'atuni^
JajLc: One who is angry,
enraged. Ta gh ayyazan: To
rage furiously.
Yughizu la .I in (z'mp. 5r4 p. w.
p/w.): Enrage. Ghaizun Ji^i (n.):
Rage Ghaizun jjlaiLc (acf. p/c.
m. plu.): Enraged ones.
Taghayyazan lial*j (v. «. V.):
Raging. (L; T; R; LL)
The root with its above four
forms has been used in The Holy
Qur'an as many as 11 times.
Fa
JF
This is the 20th letter of the
Arabic alphabet. Third letter
of the Arabic alphabet
pronounced as soft "F".
According to Hisab al-
Jummal (mode of reckoning
numbers by the letters of the
alphabet) the value offd is 80.
It is of the category of
Mahmusah a**j o.$a and of
those termed shafwiyahhjJLi
(Labial). It is a radical letter
and not an augmentation.
Fa li
A prefixed conjunction
particle having conjunctive
power. It implies a close
connection between the
sentences before and after it.
This connection may be either
definite cause and effect or a
natural sequence of event
signifying: And; Then; For;
Therefore; So that; So; In order
that; In that case; In
consequence; Afterwards; At
least; Lest; Because; For fear
of; Truly ; After; By; But; Thus,
Consequently; Inorderto. Itis
also expletive, and a prefix to
other particles e.g. fa-ammd,
fa-anna, fa-inni,fa-aina. etc.
Fa'ada ati
ilili
To hurt in the heart, be affected
with heart disease, be struck in
the heart. Fu'ad ilji plu.
Af'idah sJilsl : Heart; Mind;
Soul.
Fu'adun $\j$ (n.)\ Heart.
Af'datun "t> juil (n. plu.): (L; T;
R;LL)
The root with its above two forms
has been used in The Holy Qur ' an
as many as 16 times.
Fi'atun 2JJ
Party; Group; Band; Army. It
has no verbal form in Arabic.
414
Fati'a^
Fatara j&
Fi'atun 1H (n. plu. Fi'dtun,
Fi'atin.). Fi'ataini juli {ace.
dual. n.): (L; T; R; LL)
The root with its above two forms
has been used in the Holy Qur ' an
1 1 times.
Fati'a^
To cease from, forget, break,
desist. (It is used always in
negative sense).
Tafta'u ^ZJZ {imp. 2nd. p. m.
plu. ): You will not cease, will not
forget, will not desist. (12:85).
(L; T; R; LL)
Fataha^
To open, explain, grant,
disclose, let out, give victory,
conquer, judge, decide. Fattdh
rlii : Judge. Mafdtih rC\Jm
plu. of Miftah 7CJm or Miftah
rLi*: Keys, Treasures.
Fattaha Tils (//): To open.
Mufattahun tsJjLo: Opened.
1st aft aha nJJLJ^\ (X): To ask
assistance, ask for a j udgment
or decision, seek succour,
begin, seek victory.
Fataha7cl{prf. 3rd. p. m. sing.):
He opened, disclosed. Fatahu
\j>cl{prf. 3rd. p. m.plu.):They
opened. Fatahna L*sl {prf. 1st.
p. plu.): We opened; We have
given victory. Yaftahu tjjJL
{imp. 3rd. p. m. sing.): He shall
judge; He may grant. Iftahn^il
(prt. m. sing.): Decide. Futihat
c~>cS {pp. 3rd. p. f. sing.): Be
opened; Let loose. Tufattahu
tCju {pip. 3rd.p.f. sing. II): Will
be opened. Istaftahu \j*sjll^\
{prf. 3rd. p. m. plu. X.): They
besought a judgement.
Yastaftihuna j^-T-a.:-^ {imp.
3rd. p. m. plu. X.): They seek
victory. Tastaftihu Ijjj^JLl-J'
{imp. 2nd. p. m. plu. X. Final Nun
dropped.): You sought victory,
sought a decision. Fdtihin CrS- Li
(act. pic. m.plu.): Deciders; Who
open the truth. Mufattahtun 7CJu>
{pis. pic. f sing. II.): Opened
ones. Mafdtih tu\ju> {n. plu.):
Treasures, Hoarded wealth;
Keys. Al-Fatiha Ju»JliJI: The
opening; Name of the opening
chapter of the Holy Qur' an. Al-
Fattdh r liill (n. ints.): Supreme
Judge. One of the excellent name
of Allah. (L;T;R;LL)
The root with its above forms has
been used in The Holy Qur' an 3 8
times.
Fatara ^1
To flag, feel weak, desist,
become week after vigour, be
quiet. Fatratun lj^.i:
Cessation; Internal of time.
Fattara J&: (II) To abate,
weaken, diminish.
415
Fataqa jp
Fatana ovi
Yaftarun jjj^Ju (imp. 3rd. p. m.
plu.): They flag (21:20). La
Yufattru jliu (pip. 3rd. p. m.
sing. II.): Shall not be abated
(43:75). Fatratun l>jZl (n.):
Cessation; Break (5:19). (L; T;
R;LL)
Fataqa j^J
To cleave asunder, slit, break,
disjoin, disunite, rend apart.
Fataqnd \sjjl(prflst.p.plu.):
We rent apart (21:30). (L; T; R;
LL)
Fatala Jji
To twis^t (a rope or thread).
Fatilan XjJ: Thing of no
value; Small skin in the cleft
of a date stone; Whit; Wick;
Dirt of the skin rolled between
the fingers; In the least;
Pellicle of a date stone.
Fatilan ^L^i (act 2 pic. ace):
(4:49,77; 17:71). (L; T; R; LL)
Fatana u^i
To try or prove, persecute,
burn, assay, put into affliction,
distress and hardship,
slaughter, cause to err,
seduce from faith by any
means, mislead, sow
dissension or difference of
opinion, mischief, put in
confusion, punish, give reply
or excuse, tempt, lead to
temptation, make an attempt
upon, seduce. Fitnatun SjSi
: Persecution; Trial;
Probation; Burning; Assaying;
Seduction from faith by any
means; Mischief; Reply;
Confusion; Excuse; War;
Means whereby the condition
of a person is evinced in
respect of good or evil;
Temptation; Burning with
fire; Hardship; Punishment;
Answer.
Fatanu JiS (prf. 3rd. p. m.
plu.): They persecuted.
Fatantun l^i (prf. 2nd. p. m.
plu.): Tempted; Let fall into
temptation. Fattannd Hii (prf.
1st p. plu.): We have
distinguished, did try.
Yaftananna jill; (imp. 3rd. p.
m. sing, emp.): Should tempt.
Yaftinuna jj^Ju (imp. 3rd. p.
m. plu.): They tempt. Yaftinu
\j^Ju (imp. 3rd. p. m. plu. Final
Nun dropped): They tempt,
cause affliction, trouble, li
Naftina Jihi (imp. 1st. p. plu.
ace. el.): In order to try. La
Taftini ( _ s llij V (prt. neg. com.
At the end Yd is pronominal):
Spare me the trial. Futinu \^si
(pp. 3rd. p. m. plu): They had
been, persecuted. Futuntum
*mi (pp. 2nd. p. m. plu.): You
were, persecuted. Futintum
*mi (pp. 2nd. p. m. plu.): You
416
Fatiya 'j&
Fatiya ^1
were tried. Yuftanuna oj*^.
(pip. 3rd. pp. m. plu.): They are
tried. Tuftanuna jj^ju (pip.
2nd. p. m. plu.): You are being
tried (to distinguish the good of you
fromtheevil)..FHftiHaH \jjZs(v.n.
ace): Various tiiais. FdtininaijCj Li
(act. pic. m. plu.): Those who can
mislead. Fitnatun 2ssi (n.): Trial;
Hardship; Temptation; Probation;
Affliction whereby one is tried or
proved in respect of good or evil;
Temptation; Burning with fire;
Seduction; Excuse; Answer.
Maftun jjlsm (pet. pic. m. sing.):
Afflicted with madness. (Bukhari
63. II. 30; Qamus; L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an as
many as 60 times.
Fatiya j&
To be young, full-grown, brave,
generous. Fatuwwa tun Sjli:
Youth; Generosity; Manly
qualities. Fata ( _ J ii dual
Fataydn j Lsj plu. Fitydn j Lxi,
Fityatun i^i: Youth; Brave;
Generous; Young man; Bold;
Courageous; Fine fellow;
Gallant; Young comrade; Young
slave; Servant. When attached
to a pronominal it is written
with Alif I instead of Yd ^.
Afta ^i\: To advise, give an
opinion or instruction,
judgment or decision in a
matter of law, give a formal
legal decree, announce or
inform a legal order, issue a
(divine) decree or a sacred law ,
explain the meaning,
pronounce, furnish
explanation. Istifta ( _ s ^ix~J :
(X) To consult, ask opinion or
advice or judgment or legal
order, question. Fatwd ^j^i:
Decision; Opinion; Advice on
a sacred law.
Fatan <J& (n.): Young one
(applies both to human beings
and animals). Fataydn jLsl (n.
dual.): Two youngs. Fityatun/
Fitydn jLji/iLii (n. m. plu.):
Young ones; Youths. Fataydt
CjLsI (n. f. plu. Its sing, is
Fatdtun): Young girls. Yufti < jJL>
(imp. 2nd. p. m. sing. IV.): Thou
decree, issue a decree, explain
the meaning, pronounce. AfticJ I
(prt. m. sing. IV.): Furnish thou
explanation; Explain thou. Aftu
Ijjil (prt. m. plu. IV.): Explain
you. Tastafti cJll.J (imp. 2nd.
p. m. sing, ace): Thou ask the
legal order. Tastaftiydnij Lsil^J
(imp. 2nd. p. m. dual X.): You
twain are asking about the legal
order. Yastaftun jjZJLL^j (imp.
3rd. p. m. plu. X.): They seek
legal order, ask ruling. Istafti
CjLL* I (prt. m. sing. X.): Ask.
(L; T;R; LL)
The root with its above forms
has been used in The Holy Qur ' an
about 25 times.
417
Fajja y
Fahushajbo
Fajja gJ
To part, strain (a bowstring).
Afajja pi I : To travel in a narrow
pass. Fajjun «i: Mountain-
road, Ravine; Broad way ; Path;
Way; Passage; Highway;
Mountain track; Distant way;
Wide pathway; Spapious path.
Its plu. is Fijajan l>L*i.
Fjajjin pi (n.) (22:27). Fijajan
L>Uci(rc. plu.): (21:31; 71:20).
(L; T; R; LL)
Fajara^ks
To water, pour forth, cleave,
break up, dig up, go aside from
the right path. Fajjara J^i: II.
To cause to flow, split up, burst
forth. Tafjir jsJu: The act of
causing (water) to flow or split.
Fajrurij*i: Daybreak; Dawn,
Fdjirun j> Li plu. Fujjdr jlki:
Wicked, Immoral; Evil doer;
Sinner. Fujur jy^s : sing.
Fajaratun lj3*i. Wickedness.
Yafjura j>Ju (imp. 3rd. p. m.
sing. ) : Continues in evil way s or
sin. Tafjura j>Ju (imp. 2nd. p.
m. sing, ace): Thou causet to
gush forth. Fajjarna b/*i (prf.
1st. p. plu. II.): We caused to
gush forth. Tufajjira j*JZ (imp.
2nd. p. m. sing. II. ace): Thou
causet to gush forth.
Yufajjiruna jjj>Ju^ (imp. 3rd.
p. m. plu. II.): They cause to
gush forth; They will strive hard
in directing to flow. Tafjiran
\j>ju (v. n. II ace): To flow in
abundance. Fujjirat Oj>d (pp.
3rd. p. f. sing. II.): It flowed
out; It is widely split up and
made to flow forth. Yatafajjaru
jsyicj (imp. 3rd. p. m. sing. V.):
Gushed forth; Came gushing
forth. Infajarat Cjjsrju\ (prf.
3rd. p. f. sing. VII): It gushed
out. Fajr j*i (n.): Dawn. Fajir
j>\-'s (act. pic. m. sing.):
Evildoer; Sinner; Immoral.
Fajaratun »^*vi (n. sing.),
Evildoer; Immoral. Fujjdr j Lki
(n. plu.) Evildoers; Immoral
ones; Ungodly. Fujur jj>^ (v.
n.): Wickedness; Evil. (L; T; R; LL)
The root with its above forms
has been used in The Holy Qur ' an
24 times.
FajaL*i
To open, raise (the string of
a bow), part. Fajwatun iy*i:
Space; Gap; Open space;
Spacious hollow; Wide space;
Extensive tract of land;
Intervening space;
Intermediate space between
two things.
Fajawatun s^ki («.): 18:17.
(L; T; R; LL)
Fahusha,jl50
To be exessive, inmoderate,
418
Fakhara J*l
Farutaoy
unreasonable, guile, indecent,
shameful or infamous.
Fdhishatan 2Li>li: Manifest
improper conduct; Gross sin;
Unseemly; Immoral conduct;
indecent or lewd or abominable
word or deed; Flagrant
indecency; Adultery;
Fornication; Sodomy. Illicit
sexual intercourse. Its plu. is
Fawahish JL> Iji.
Fdhishatun Li> Li (act. pic. f.
sing.): ill-deed; Act of indecency;
Manifest improper conduct;
Conduct falling shortof the highest
standard of faith; Foul talk;
Immoderate; Unreasonable;
Anything exceeding the boundaries
of the rectitude. Fahshd LL*i (n. )
Indecency. Fawahish ji>l_^i (n.
plu.): Indecencies. (L; T; R; LL)
The root with its above three forms
has been used in the Holy Qur'an
24 times.
Fakhara jo
To boast of, glory. Fakhira
J>^s: To scorn. Tafdkhara
j>[Ju: (VI) To vie in boasting
with any one; Self-
glorification. FakMrunjjj^i:
Boastful. Fakhrjxl : Baked
clay Pottery; Earthenware.
Tafakhur j>\jlj (v. n. VI.):
Boasting (57 :20). Fakhurun jj*d
(ints.): Boastful (1,1:10; 31:18;
57:23). Fakhuran lj>*i Boastful
(4:36). Fa khkh ar jlki (n.)
Pottery (55:14). (L; T; R; LL)
Fada^ol
To redeem, ransom.
Fidyatun h ji : That which is
paid as ransom or to redeem
a fault; Ransom. Fdda^:
(III) To receive or give a
ransom for one to release
him. Iftada ill I: (VIII) To
ransom or redeem oneself.
Fadaina LjJj (prf. 1st. p. plu.):
We ransomed. Tufddu Ijjlij
(imp. 3rd. p. m. plu. III.): Ye
ransom. Iftada ,j XLs[ (prf. 3rd.
p.m. sing. VIII. ) : Gave as ransom.
Iftadat oxil (prf. 3rd. p. f
sing. VIII.): Ransomed. Iftadau
lj»llsl (prf. 3rd. p. m. plu. VIII):
They gave as ransom. Yaftadi
^Jili; (imp. 3rd. p.m. plu. VIII):
He ransoms. Yaftadu \jJSJu(imp.
3rd. p. m. plu. VIII. final Nun
dropped): They ransom. Fiddun
Jji(v. n. Ill): Receiving ransom;
Ransom. Fidyatun Ljls («.):
Ransom; Expiation. (L; T; R;;
LL)
The root with its above forms
has been used in The Holy Qur ' an
about 13 times.
Farutaoy
To be sweet (water). Fur at
419
Farathaoy
Fariha^-y
olji: Sweet water (used as an
adjective of water). Al-Furdt
Cj\j]\ : Jhe Euphrate. Al-
Furatdn \3 lyJ I: The Tigris ^nd
the Euphrate. Furdtan Lil^i:
Thirst quenching; Very sweet.
Furatun o ly (n.) : Sweet and thirst
quenching (25 :53 ; 35 : \2).Furatan
b'l^i (ace. rc.): Sweet and
wholesome (77 :27). (L; T; R; LL)
Faratha SJ /Farutha Oy
To let out the contents, scatter
and give out. Farath o^i: To
feel heaving, of the stomach.
Faritha Oy: To be scattered.
Farthun u/ Contents of
stomach; Excrement; Dung;
Faeces.
FarthunCjji (n.):Faeces (16:66).
(L; T; R; LL)
Faraja ry
To open, separate, cleave, split,
enlarge, part, let a space between,
make a room, comfort anything
in, dispel cares. Farjunrjr. Gap;
Interstice; Space between the
legs; Pudenda; Womb; Open
place; Chastity, its plu. is Furuj
Furijat c+>j£: (pp. 3rd. p. f.
sing.): Is cloven, opened. Farjun
rjs («.): Pudenda; Chastity.
Furuj rjji (n. plu.). (L; T; R;
LL)
The root with its above three
forms has been used in The Holy
Qur'an9 times.
Fariharji
To be glad, happy, delighted,
rejoice, cheerful, pleased, exult.
Farihun r/: Glad, etc.; Who
exults (in 'riches); Lively;
Exultant.
Fariha rp (prf. 3rd. p. m. sing.):
Wasglad;Rejoiced..Fan"M \j>J
(prf. 3rd. p. m.plu.): Theyrejoiced^
boasted. Yafrahu rju (imp. 3rd.
p. m. sing.): Will be glad, rejoiced.
Yafrahuna jj>jij (imp. 3rd. m.
plu.): They are glad, who exult.
Yafrahu \j>yu (imp. 3rd. p. ra-
sing, final Nun dropped) : They will
be glad. (imp. 2nd. p. m. plu.):
You are glad. La Tafrah rju t
(prt. neg. m. sing.): exult not. La
Tafrahil \j>jiJ °i(prt. neg. m.
plu. ) : Exult ye not. Farihun rj
(n.):Exultant.Farihuna/Farihind
cn>y / jj>^s (ace. n.plu.): Exultant
ones. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an 22
times.
Farada s'J / Farida sj
To be alone, separated, single,
420
Farada sj
Farasha^iy
sole, simple, uncompound,
secede, isolate, busy oneself
solely about a thing, seclude
oneself from the world.
FardutiSji: Alone; Without
companions; Without
offspring. Its plu. is
Furdda\i\jS.
Fardan by (n.): Alone; Without
companions; Without offspring
(19:80,95; 21:89). Furada lily
(n. plu.): (6:94, 34:46). (L; T; R;
LL)
Fardasa ^-oy
To feel anyone, fashion,
prostrate before one's
adversaries, throw down
violently, spread on the
ground. Fardasatun i~oy:
Width; Broodiness; To
produce opulent apd of various
kind. FardasanL^Sji: To be
broad, ample, wide, large,
capacious, comfortable, take
a wide rang. Sadrun
mufardasurijJ^> j-oy*
Large chest. Ibn al-Qata says
Fardasa is the root of the
word Firdaus^ji j's.
Fardasa al-Jullata 2li- \^ iy :
To fill and stuff the basket.
Firdaus (j-jsy: Fertile land;
The garden which contains
every thing that should be in
a garden; Orchard; Fruitful
valley; The best place of
Paradise. Its plu. is Farddis
Firdaus j-jsy (n.): (18:107;
23:11). (L; T; R; LL;
Zamakhshari)
Farray
To flee, run away, run off,
escape; Fleeing; Flight; Act of
fleeing away; Running away.
Mafarrjjm: Refuge; Shift;
Place of refuge.
Farrat oy (prf. 3rd. p. f. sing,
asim.y He Fled. Farartu Ojy
{prf. 1st. p. sing.): I fled.
Farartum ^jji (prf. 2nd. p. m.
plu.): Ye fled. Yafirru "ju (imp.
3rd. p. m. sing, assim.): - Will
flee. Tafirruna jjyj (imp. 2nd.
p. m.plu. assim.): Ye flee, f irru
\jj3 (prt. jn. plu.): Flee ye.
Firdran IJy (ace): Fleeing.
Mafarr yu> (n.f. ) : Place ; Place of
refuge. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur' an 1 1
times.
Farasha^y
To spread out, extend,
stretch , forth, furnish.
FurshanLSjjS: To low (carry
burden), be thrown down (for
slaughter) of small animals
of which flesh is ,used as
food. Fardshun J*\f(gen.n.):
421
Far adz J? J
Farata 1>J
Moths. Firdshun J^\ji (plu.
Furushun): Carpet; Thing that
is spread out to lie upon; Bed.
(metaphorically) Wife or a
spouse as in 56:34.
Farashna LlA^j (prf. 1st. p.
phi.): We haye spread. Farshun
I Farshan Liy/^iy (ace. n.):
Too low (to carry burdens) ; Small
ones. Farash
c£'j
(n.
plu.):Motfys. Firdshun/
Firashan Lily/^ly {ace. n.):
Place; Thing that is spread out;,
Resting place. Furushun J^ji
(n. plu.): Places; Carpets;
Spouses; Wives. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur ' an 6
times.
Faradz Jaj
To impose law, prescribe,
ordain, enact, settle, fix, ratify,
appoint, command an
observation or obedience to,
sanction, assign, be aged.
Fdridz.un Joj\i: Old cow.
Fartdz.atunl^2jji: Ordinance;
Settlement; Settled portion;
Jointure stipulation. Mafrudz
Jajjk*: Appointed;
Determinate; Settled one;
Allotted.
Faradzfl Jajs (prf. 3rd. p. m.
sing.): He ordained; undertook
to perform, binded, sanctioned,
imposed, decreed, settled.
Faradzna L_^y (prf. 1st. p. plu.):
We have ordained. Tafridzfi
\y^J& (imp. 2nd. p. m. plu. ace.
final Nun dropped): Ye have
settled. Faridzatun i^2jji (n.f.):
Fixing (in marriage); Portion
(dowry); Stipulation; Fixed.
Mafrildzan i^jjju> (pic. pac. m.
sing, ace): Settled one;
Determined one . Faridzun Jaj Li
(act. pic. f. sing.): Too old. (L;
T; R; LL)
The root with its above forms has
been used in The Holy Qur' an 1 8
times.
Farata J?y
To precede, neglect, remiss,
excess, forsake, act hastily or
unjustly, fall short or neglect,
exceed bounds, be extravagant,
Furutan U?y: Exceeding the
bounds; Injustice; Excessive;
Outstripping others.
Ifr&t unb \ji I : Excess.
Tafritunlxjjju: Neglect.
Fariata: To be negligent, act
negligently, omit. Mufratun
J?jjLo: To be sent in advance
and abandoned and left.
Yafrutu bju (imp. 3rd. p. m.
sing, ace): Should hasten.
Farrattu c^bjS (imp. 1st. p.
sing. II.): I have been remised,
fell short. Farrattum *^l»y (prf.
2nd. p. m. plu.): You fell short,
exceeded bounds. Farratjia
422
Fara'a
ZA
Faraqajy
LJsy (prf. 1st. p. plu.): We fell
short. Mufratun jjj?jju> {pis
pic. m. plu.): Those sent in
advance and abandoned.
Yufarrituna jjbyu (imp. 3rd
m. plu.): They neglect (their
duty). (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 8 times.
Fara'a py
To ascend, go down, overtop,
surpass. Fari' a s<y: To have
abundant hair. Farra 'a p^i: To
send forth sprouts, boughs.
Far'un t-js: (plu. Furii ' fjji)'-
Branch; Bough; Sprout; Hair;
Consequence of a principle.
Fir'aun oytji. Appellation of
the ancient kings of Egypt and
not the name of a particular
king. Moses was born in the
reign of Pharaoh Ra'masis II
and he had to leave Egypt with
the Israelites in the reign of
his son Merenptah (Minfatah)
II. Ra'masis II is called the
Pharaoh of the oppression
and his successor Minfatah
II the Pharaoh of Exodus. (L,
T, Enc. Brit. Commentary on
the Bible by Peak; LL).
Far'un fj(n.)\ (14:24).
Fir'aun jj£ji: Pharaoh.
The word Fir'aun is mentioned
about 74 times in the Holy
Qur'an.
Faragha ^
To be empty, vacant to finish
a thing, cease from, be
unoccupied, be free from
(other things), apply oneself
exclusively to, become
relieved, direct, pour forth, be
unemployed, shed, cast
(metal), pour, infuse, be free
from work, reckon one with.
Faraghta c~£j£ (prf. 2nd. p. m.
sing.): Thou are free (having
finished one task). Nafrughu i-jij
(imp. lst.p.plu.):Weshall reckon
(with you); We shall apply.
Fdrighan Lcjli: Vpid; Empty;
Free. Ufrighu i-ji\(imp. 3rd. p.
m. sing.): I shall pour. Afrigh
i-ji\ (pat. prayer, m. sing. IV.):
Pour forth. (L; R; T; LL)
The root with its above five forms
has been used in the Holy Qur ' an
about 6 times.
Faraqa Jy / Fariqa Jy
To separate, distinguish,
divide, decide, split. Farqun
Jj^i: The act of distinction or
separating. Fdriq Jjli: Who
separates, discriminates.
Firqun Jjy: Separate part,
heap. Firqatun ii^i: Band of
human beings Fariqun Jj^:
Part; Portion; Some party 'or
band of human beings.
423
Faraqa Jy
Faraqa Jjy
Furqdn jli^i: Criterion of
right or wrong; Draft;
Evidence or demonstration;
A name of the Holy Qur'an;
Aid; Victory; Argument;
Proof; Dawn; Distinction.
Yaum al- Furqdn jliyill »jj_:
The day of distinction, day of
the battle of Badr. Faraqa
Jjy: 1 1. To make a division or
distinction, make a schism.
Tafriq J.jyij : Division;
Dissension. Faraqa Jjli: III.
To quit, part from. Firdqun
Jjly: The act of quitting;
Separation; Departure.
Tafarraqa JjJu: V. To be
divided among themselves.
Mutafarriqun Jj^il*: Diverse;
Different. Fariqa Jji :To
fear, be frightened, plunge in
the wave, seek refuge in
fear, succour. Yafraqajyu:
To be timid and afraid, appear
in one's true colour, be
cowardly, be ridden by fear.
Faraqna Liy (prf. Ist.p.plu.):
We parted, distinguished.
Yafraqilna oj^j^. (imp. 3rd. p.
m. plu.): They fear, are too timid
a people (to appear in their true
colours). Ufruq Jy I (prt. prayer.
m. sing.): Decide; Bring about
separation. Yufraqu Jju (pip.
3rd. p. sing.): It is separated out,
explained distinctly. Farraqta
C*Iji (prf. 2nd. p. m. sing. II.):
Thou hast caused a division, have
caused a disruption. Farraqu
\j3ji (prf. 3rd. p. m. plu. II.):
They have caused a disruption,
split. Yufarriquna jji^i; (imp.
3rd. p. m. plu. II): They make
division; distinction, separation.
Yufarriqu \j$ju (imp. 3rd. p.
m. plu. final Nun dropped) : They
make a distinction. Nufrriqu
Jjju (imp. 1st. p. plu.): We,
make distinction. Fariqu Ijiy
(prt. m. plu. III.): part with
(them). Tafarraqa j'jju (prf.
3rd. p. m. sing. V.): They
became scattered, should
deviate (you away). La
Tafarraqu \j2jJ6 °i (prt. neg.
m. plu. V.): Do not be separated
(from each other), not be
disunited. Yatafarraqu \j>jul±
(imp. 3rd. p. m. dual, final Nun
dropped V. ): The twain separate
each other. Yatafarraquna
jyijcj (imp. 3rd. p. m. plu. V.):
They will be separated. La
Yatafarraqu \^"Ja1j *i (prt.
neg. m. plu. V.): Po not be
divided. Farqan liy (v. n.):
Scattering; Fully distinguishing
(the right from the wrong).
Fariqat olijli (act. pic. f
7?/«.):Those / that distinguish.
Firqun J v i (n. m.): Part.
Firqatun 23 ^ (n. f): Part;
Group. Fariqun Jjy (act. 2nd.
pic): Party; Group. Fariqan
\jUji(act. 2nd. pic. ace): Party;
Group. Fariqani I Fariqain
jlLy /oyUj£ (act. 2 pic. m.
dual): Two parties.
424
Farihasy
Fara ^J
Mutafarriqun jji^iLo (ap. -der.
m. plu. V.): Diverse; Numerous;
Sundry. Mutafarri-qatun
CjiSjJLLa (ap-der. f. sing.)
Different. Furqan jliy (n.)
Standard of true and false
Discrimination (between truth
and falsehood; Criterion of right
and wrong; Proof; Evidence;
Demonstration. Furqanan
lils^i (n. ace): Distinction.
Firdq jly (inf. n.)\ Separation.
Tafriqan \juyu (inf.v): To
cause discfird, division,
separation, disperse distribute.
Fariqu IjijLi (part., m. plu.III):
Part with. Mutafarriqatun
2.3jA^j> (ap. der. f. sing.):
Different. (L; R; T; LL)
The root with its above forms has
been used in the Holy Qur'an
about 78 times.
Fariha t^
To do skillfully, briskly, lively,
cleverly, be elated with
greatness, behave insolently.
Farihina oy»jli (act. pic. m.
plu. ace): With great skill; Elated
with greatness. In 26:149 it is
used as present (hdl) and not as
an adjective for Bayut o_^ (-
houses). (L; T; R; LL)
Fara ^y / Fariya <j^i
\£& ■ L J
To cut, split, cleave, slander,
fabricate (a lie). In this root
the letter Yd is changed to
Alif when the verb is joined
to the pronominal. Fariya:
\jjS:To be astonished,
amazed, blame, repair.
Fariyyun [jji: New, strange
wonderful, remarkable,
unheard, unprecedent.
Iftara £j£>\ (prf. 3rd. p. m. sing.
VIII.): Fabricated a lie; Forged a
he. Iftaraitu Cu^lil (prf. 1st. p.
sing. VIII): I have fabricated a
he. Iftaraind Lo^il (prf. 1st. p.
plu.): We have fabricated a lie.
Yaftari ^jj^Ju (imp. 3rd. p. m.
sing. VIII): He fabricates a lie. li
Taftariya ^jj^ (imp. 2nd. p.
m. sing, el.): In order to fabricate
a lie. Yaftaruna ojj^i (imp. 3rd.
p. m. plu.): They fabricate a lie.
Taftarilna jjj-^ (imp. 2nd. p.
m. plu.): „Ye fabricate a lie. li
Taftaru Ij^lilJ (imp. 2nd. p. m.
plu. el): That ye, in order to
fabricate a lie. Id Taftaru \jjju V
(prt. neg. m. plu.): You fabricate
not. Yaftarina i j F j J ^Aj (imp. 3rd.
p. f. plu.): They fabricate a lie.
Yuftara ^J^su (pip. 3rd. p. m.
sing.): Fabricated one. Muftarin
jZsla (ap-der. m. sing.): One who
fabricates lies. Muftara ^J^f
(pis. pic. m. sing.): Fabricated
one. Muftaruna jjjZJu> (ap-der.
m. plu.): Those who fabricate
lies. Muftarin &_jZju> (ap-der.
m. plu. ace): Those who
425
Fazza js
Fasada jlU
fabricate lies. Muftarayatun
oL jjJLo (pis. pic. f. plu.):
Fabricated ones. Its sing, is
Muftardtun. Fariyyan L^i
(act. 2nd. pic. ace): Thing
unheard; Strange thing.
Muftarin jlju (pac. pic. m.
sing . ) : Forged and unprecedented
fraud. (L; T; R; LL)
The root with its above forms
has been used in The Holy Qur ' an
about 60 times.
Fazza jl
if. • L>»
To remove, provoke, expel,
unsettle, be scared away from,
turn away, startle. Istafazza
"yc^\: (X). To exite, make
active, deceive, unsettle,
remove, expel, lead to
destruction, make weak by
humiliating, entail loss of right
of citizenship.
Yastafizzu ji^— J (imp. 3rd. p.
m. sing. ace. assim. X.): Maketh
unsettled; makes weak by
humiliating (17:10). Yastafizzuna
jjj}ll*j (imp. 3rd. p. plu. X.):
They make weakby humiliating
(17:76). Istafziz j_}AU (prt. m.
sing. X.): Beguile (17:64). (L; T;
R; LL)
Fazi'a pji
XJH ■ ^
To be afraid, frightened,
terrified, smitten with fear.
Fazi'a fji(prf. 3rd.p. m. sing.):
Was stricken with fear (37:87,
38:22). Fazi'u l_^ji (prf. 3rd.
m. plu.): They are irf the grip of
fear (34:51). Fuzzi'a <^ji (pp.
3rd. p. m. sing. II. with 'an):
Relieve of awe (34:23). Faz'un
£jS(v.rc.):Terror(21:103;27:89).
(L; T; R;; LL)
Fasaha ^U/Fasuha «— I
To be spacious, make room
for, make long strides .Fasuha
*— . 1: To be wide, broad.
Fassaha nLl: To enlarge (a
place). Tafassaha nLju: To
be enlarged, broad (place),
make room, take one's ease
in (a place).
Yafsahi ts— jL (imp. 3rd. p. m.
sing.) : He will make ample room
(58:11). Ifsahu \j*~J\ (prt. m.
/?/«.):Doextendfhecircle (leaving
reasonable space of a sitting)
(58:11). Tafassahu \j*Lju (prt.
m. plu. V.): Extend the circle
(58:11). (L;T;R;LL)
Fasada a~J/ Fasuda JlU
To become evil, corrupted,
invalid, decomposed, bad,
spoiled, tainted, vicious,
wrong, make mischief or foul
deal. Fasdd i L* i: Corruption;
Violence. MufsidJ^Jm: One
426
Fasara^-J
Fasaqaj-J
who acts corruptly, spoils or
commits violence,
disturbance.
Fasadat o JtU (prf. 3rd. p. f.
sing.): Would have been in a
state of disorder; Had become
corrupted. Fasadatd Lf JtU (j?r/
5r J. p./ dual.): Both would have
gone to ruin. Afsadu \jjLA\(prf.
3rd. p. m. plu. IV.): They ruin.
Yufsidu j—, jL (/mp. 3rJ. p. m.
sing. /V.): Will act corruptly,
cause disorder. Yufsiduna
jjJ— dL (/mp. J ro". p. m, p/w.
/V.): They will act corruptly,
create disorder. Li Yufsidu
Ij.LujLJ (/rap. 3rd. ;:>. m. p/«. TV.
ei.) : That they may corrupt, create
disorder. Tufsidu IjJL-jL>' (imp.
2nd. p. m. plu. IV. final Nun
dropped): You will create
disorder. Tufsidunna jJuJtj
(imp. 2nd. p. m. plu. emp.): Ye
will surely create disorder. Li
Nufsida juJLJ (imp. isf. p. p/w.
e/.): May commit „ mischief.
F asadunlF asadan bL-i/jLJ
(ace. v. rc.): Corruption; Disorder;
Lawlessness; Chaos. Mufsid
Jl~«JLo (ap-der. m. sing.):
Wrongdoer; One who makes
mischief. Mufsidun/Mufsidin
^JuJu/jjJuJu (ace. p/«.):
Wrongdoers. (L; T; R; LL)
The root with its above forms
has been used in The Holy Qur ' an
about 50 times.
Fasara^-J
To discover, explain, interpret,
disclose (a hidden thing),
comment. Tafsirj^^Aj :
Explanation; Commentary.
Tafsiran \j~~Ju (v. n. ace. II.):
(25:33). (L; _ T; R; LL)
Fasaqajj—J
To commit disobedience, go
astray, transgress
commandment, live in
profligacy, disorder, become
wicked, profligate, commit
lewdness, become perverted,
be impious, act wickedly.
Fisqun J— i : Disobedience;
Transgression; Wickedness.
Fasaqa jU {prf. 3rd. p. m.
sing.): He trespassed, disobeyed,
violated. Fasaqu \jjL^(prf.3rd.
p. m. plu.): They disobeyed.
Yafsiquna qjJl.Jd (imp. 3rd. p.
m. plu.): They transgress.
Tafsuqunajjl~Ju(imp. 2nd. p.
m. plu.): Ye disobeyed. Fisqun
J— J (v. n.): Disobedience;
Transgression. Fasiqun/Fasiqan
liLuli /J^uli (ace. act. pic. m.
sing.): Disobedient. Fasiqunal
Fasiqina oyLuli /jjJL-li (ace.
act. pic. m. plu.): Disobedient.
Fusuq Jj~J(v. n. sing.): Abusing;
Wickedness. (L; T; R; LL)
The root with its above forms
427
FashilaJ-ii
Fasama
f~a3
has been used in The Holy Qur ' an
about 54 times.
FashilaJ-il
To become weak-hearted,
coward, flag, grow spiritless or
languid, loose heart, remiss.
Fashiltum *lLil (prf. 2nd. p. m.
plu.): You became laxed (3:152,
8:43). Tafshald %Uu (imp. 3rd.
p.f. dual. ace. fmsXNun dropped):
Two (groups) disposed to show
cowardliness, loose heart (3 : 122)
Tafshalu LLli" (prf. 2nd. p.
phi. ): You demoralized, loose heart
(8:46). (L; T; R; LL)
Fasuha k~a*
To use good clear language,
be eloquent. Afsahu «^ail:
More eloquent.
Afsahu £*$ (elative): (28:34).
(L; T; R; LL)
FasalaJ^a!
J~ajL ! %*a£(lLa£
To set apart, separate,
distinguish, set a limit, part,
depart, decide, set out, divide
into parts, expatiate into detail,
make clear (statement) , distinct,
judge, narrate a thing with all itg
particulars. Fis_dl JUai:
Weaning of a young one.
Fasti a tun il
Kinsfolk.
Family;
Fasflla J^ai (prf. 3rd. p. m.
sing.): Marched out; Set out;
Departed. Famlat cJ^ai (prf.
3rd. p.f. sing.): departed. Yafsilu
J-^aL (imp. 3rd. p. m. sing.): He
will decide, will separate. Fass_ala
JLai (prt. 3rd. p. m. sing. II.): He
has explained. Fasmlna LJLai
(prf. 1st. p. plu. II): We have
explained. Yufassilu JLai; (imp.
3rd. p. m. sing. II.): Explain in
detail. Nufassilu JJlail (imp. 1st.
plu. II): We expjain, make clear.
Fussilat cXLai (pp. 3rd. p v f
sing. II): Detailed. Faslun J-^ai
(n.): Distinguishing, Decisive,
Judgement. Fdsilin oJi^li (act.
pic. m.plu.): Decider. Fisal J Lai
(v. n. Ill): Weaning. Fasilatun
lL-^ai (act. 2nd pic. f sing.):
Kin; Family; Kinsfolk.
Mufassalan *>CaLo (pis. pic. m.
sing, ace): Detailed ones, clearly
explained. Mufasmlat cSiLaJm
(pis. pic. f plu.): Distinct; Fully
detailed; Well defined. Tafsilan
X^aJj (v. n. II.): Detailing,
Explaining. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur' an
about 43 times.
Fasama llaJ
To break or crack without
being separated.
428
Fadzaha^al
Fadzala J-^l
Infisdm .Laiil (v. n. VII.): Break;
Crack (2:256). (L; T; R; LL)
Fadzaha^e^
To disgrace, make public ones'
fault, affront, reveal, disclose.
La Tafdzahilni jjxl^JG *^ (prf.
neg. £>/m. At the end pronominal ««
shortened to ni (- me). Do not
disgraceme(15:68).(L;T;R;LL)
F adzdz a "jos
To break into several pieces,
disperse, scatter, separate.
Infa dzdm \j^aij\ (prf. 3rd. p. m.
plu. VII.): They flocked,
dispersed. (3:159; 62:11).
Yanfa dzdz u [pai'J {imp. 3rd.
p. m.plu. VII. final Nun dropped):
(63:60). (L; T; R; LL)
Fadzdzadza^^as
To silver a thing. Fi dz.dz. atun
l,hV. Silver.
Fi dzdza tun X,'n\ (n.): Silver. (L;
T; R; LL)
The word is used in the Holy
Qur'an about 6 times.
Fadzala J^al /Fadzila J^al
To exceed, excel, remain over
and above. Fadz.lun J.^r
Excellence; Favour; Grace;
Munificence; Indulgence;
Merit, Bounty; Free gift.
Tafa dz.dz. ala J-^aL": To contend
for superiority. Fa dz.dz. ala
Jy^aJ : To hold a thing, excel
another in merit, prefer, cause
to excel, grant favours to one
person in preference to
another. Rahmat c*?j in
contrast to Fadzal J,.^ is
generally spoken of such acts
of God's kindness or mercy as
relates to religious or spiritual
matters. This is why The Holy
Prophet has instructed to ask
for God's Rahmat cJ?*j when
entering a mosque for Prayer,
and for His FadzJ J-^J when
coming out of it after Prayer
(Tirmidzi).
Fa dzdza la JIas {pip. 3rd. p.
m. sing. II): He has caused to
excel; He granted favours to
one person in preference to
another. Fadzdzaltu cA.h% (prf.
1st. p. sing. II): I preferred.
Fa dzdza lna LJLSaJ (prf. 1st. p.
plu. II.): We preferred.
Nufa dzdz ilu .paij (imp. 1st. p.
plu. II.): We prefer.
Yatafa dzdza la J-iiiL; (imp. 3rd.
p. m. sing. V.): He makes himself
superior, seeks to assert his
superiority. Fadzlun J-ial (v.
n.): Grape; Munificence.
Tafdzilan ^L-^ai" (v. n. II. ace):
Greater excellence ; Preferment.
(L; T; R; LL)
The root with its above forms
429
Fadziya^j^al
Fazza 3al
has been used in The Holy Qur ' an
about 104 times.
Fadziya ( _ r ^al
To be void, empty, wide
(place), mix and mingle a thing
with other, be blended, have
intercourse with, to perform
or accomplish a thing or finish
a thing, to reach the extreme
limit, or end or completion.
To meet in empty vacant place,
meet separately, lonely, alone
in solitary place,
communicate (secretly), be
friendly connected as a fellow
of a pair. According to Ibn
Sidah the word do not
necessarily imply sexual
intercourse. It means living
with each other and meeting
each other in private on term
of extreme intimacy and
match, and equals as a husband
and wife. Fadzd ^-^i:
Unoccupied, Private lonely
place.
Afdza i y^\ (prf. 3rd. p. sing.
IV.): He reached at, revealed a
secret, learnt both one another,
went into the other. (4:21). (L;T;
R; Jauhari; Ibn Sidah; Muhkam;
Abu'Alial-Qali;LL)
Fatara 'Jal
To create out of nothing,
cleave, split, crack, break, be
broken into pieces, cleave
asunder, begin to create. Fitrat
ijai: Natural disposition or
constitution with which a child
is created. The faculty of
knowing God and capability of
accepting the religion of truth;
Religion. Fdtir ^J?li: Creator.
One of the names of Allah.
Futurjjbi: Crack; Flaw. Mun-
fatirun Jalx* : Split one;
Cloven one; One rent asunder.
Fatara Jal (prf. 3rd. p. m.
sing.): Created; Originated.
Yatafattarna jJaJ^j (imp. 3rd.
p.m. plu. V.): Burst. Infatrat
CjJoJu\ (prf. 3rd. p. f. sing.
VII.): Cleft asunder. Fitratun
ljai\ Natural constituion and
disposition; Faith. Fdtir ^J?li
(act. pic. m. sing.): Creator.
Futur jjhi (n.): Crack; Flaw.
Munfatirun Jail* (ap-der. m.
sing.): Split one; One rent
asunder. (L; T; R; Jalalain; LL)
The root with its above forms has
been used in The Holy Qur' an
about 20 times.
Fazza Jal
To be rough, rude, hardhearted,
harsh, unmanly, severe.
Fazzan lis! (v. n.): Harsh
(3:159). (L;T;R;LL)
430
Fa'alaJjJ
FaqadaOAs
Fa'ala Jjo
Jjuj : *>L*J
To do, act, perform, have an
influence or effect, make,
accomplished. Fi'lun Jji:
Action, doing, deed, work.
Fa 'latun iLti: Deed. Fa/ 7aw
JJ Li: One who does, etc. Fa 'dl
J 1*3: Doing or effecting much
(adjective of intensity, using
substantively it means a great
or able worker) . Maf'ul Jjjuu :
Done; Made; Effected;
Performed; Fulfilled. This
verb and its derivatives are uses
in Arabic grammar as standard
upon which all verbs and their
grammatical forms are
measured.
Fa'ala J-*i (prf. 3rd.p. m. sing.):
He have done; He did. Fa'alta
cJixi (prf. 2nd. p. m. sing.): Thou
didst. Fa 'alii IjJue (prf. 3rd. p.
m. plu.): They m. did. Fa'alna
jLe (prf. 3rd. p.f plu.): They/
did. Fa 'altum *dixi (prf. 2nd. p.
plu.): You did. Fa'alna LJue
(prf. 1st. p. plu.): We did. Yaf'alu
Jj«jL (imp. 3rd. p. m. sing.): He
does, will do. Lam Yaf'al JJtiJ J
(imp. 3rd. p. m. sing, juss.): He
do not. Lam Taf'al J*Jj J ( imp.
2nd. p. m. sing, juss.): Thou
didst, not. Yaf'aluna j_^*^ ipnp-
3rd. p. m. plu.): They do.
Taf'aluna jjJuwJ' (imp. 2nd. p.
m. plu.): You do. Li Yaf'alu
I^JbuLJ (imp. 3rd. p. m. plu. el.
ace. final Nun dropped): That
they may do. Li taf'alu IjJudll
(imp. 2nd. p. m. plu. ace. ele.,
final Nun dropped). Lam Taf'alu
IjJuuJ' J (imp. 2nd. p. m. plu.
juss.): You did not. Naf'alu JJtij
(imp. 1st. p. plu.): We do. If'al
JJiil (prt. m. sing.): Thou do.
If alii IjJuel (prt. m. plu.): You
do. Fuila Jje (pp. 3rd. p. m.
sing.): It is done. Yuf'alu JJuL; (
pip. 3rd. p. m. sing.) It will be
done. Fa 'ilun J-c Li (act. pic. m.
sing.): A doer. Fa'iluna jjicLi
(act. pic. m. plu.): Doers.
Fa 'ilina oJlc Li (act. pic. m. plu.
ace): Doers. Fa'alun JL*i
(ints.): Doer with full might and
very well. Maf'ulan J^j«jL«
(ace.) Maf'ulun (act. pic. m.
sing.): Done; Fulfilled. Fi'lun
J.*i (v. n.): Doing; Deed.
Fa'latun llxi (n.): Deed. (L; T;
R;LL)
The root with its above forms has
been used in The Holy Qur'an
about 108 times.
Faqada jJiJ
To loose, want, miss be
depressed of. Tafaqqada jIaj:
To review, make an inquisition
into, search out things lost or
missed.
Tafqiduna jj JiiiiJ' (imp. 3rd. p.
m. plu.): You are missing (12:71).
Nafqidu Jiij (imp. 1st. p. plu.):
431
Faqura^i!
Fakara^o
We find missing; Wemiss(12:72).
Tafaqqada jjju (prf. 3rd. p. m.
V.): He reviewed (27:20). (L; T;
R;LL)
Faqurayil
To be poor, destitute, needy.
Faqrunjii: Poverty. Faqirun
jjl plu. Fuqard'\jJLs: Poor;
Needy; In want of. Faqara/
FaqiraJLs / Jil: To overwhelm
with back breaking calamity,
feel a pain in the vertebrae.
Fdqiratun Syli: Vertebrae
breaking calamity:
Faqr jkl (v. n.): Poverty;
Destitution. Fdqiratun sy li(acf.
pic. f. sing.): Back breaking
qalamity. Faqirun/Faqiran
\jJlHjJu (ace. act. 2nd. pic.
m. sing.): Poor; Needy.
Fuqara' <-\jbi (n. plu.): Poor
ones. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 14 times.
Faqa'a *U
*JLL : Ixii
To be of a bright pure yellow
colour, fawn of colour, of a
very yellow or red colour, be
of any pure colour, free from
admixture.
Fdqi' un *3[i(act. pic. m. sing.):
Intensely rich; Free from
admixture (2.69). (L; T; R; LL)
Faqiha^Jil
To be learned, skilled in divine
law, endowed with
penetration, understand a
thing.
Yafqahuna jjjti'j, (imp. 3rd.
p. m. plu.): They understand.
Yafqahu \j $ a a^ (imp. 3rd p. m.
plu. ace. final Nun dropped):
Tafqahuna jj $ a a" (imp. 2nd. p.
m. plu.): You understand.
Nafqahu <uuu (imp. 1st. p. plu.):
We understand. Li Yatafaqqahu
lj^aar : l (imp. 3rd. p. m. plu. V.
ele. final Nun dropped): They
may gain understanding; They
may learn and become
wellversed. (L; T; R; LL)
The root with its above five forms
has been used in the Holy Qur ' an
about 20 times.
Fakara ^So
To reflect, think pn, ponder
over. Fakkara^i : II. To
meditate, celebrate, consider,
ponder with care, attention and
endeavour. It is the action of
speculative sense as well as of
thought and heart.
Fakkara Jsi (prf. 3rd. m. sing.
II.): Considered; Ppndered.
Yatafakkaruna jjJsjLl; (imp.
3rd. p. m. plu.): They reflect.
432
Fakka iili
Falaha
ha«Is
Yatafakkaru IjJZJlj (imp. 3rd.
p. m. plu. juss. final Nun
dropped): They reflect.
Tatafakkaruna {)jj>j£j (imp.
3rd. p. plu. V.): You reflect.
Tatafakkaru \jJkkS (imp.
2nd. p. m. plu. V.): You reflect
upon. The imp. case from
Tafajjikara J>JG is Tafakkaru
\jj>ju. In verse 34:46 the word
Tatafakkaru \jJ*Jl£ has been
used as 2nd p. m. of imp. It is an
accusative case joining with
thumma of conjunction un
taqumu. (L; T; R; Mughni; LL)
The root with its above five forms
has been used in The Holy Qur ' an
about 18 times.
Fakka iili
To free (a prisoner or slave),
rid of, be ceased, desist.
Fakku"Ai(v. n. assim.): Freeing
(90 : 1 3 ) . Munfakkina CrSJcm (ap-
der. m.plu. VII.): Rid of (98:1).
(L; T; R; LL)
Fakiha a5o
•OnjL : I4S0
To be merry, lively, jolly,
wonder, exclaim, chatting,
jesting, make games of others.
According to Raghib the verb
originated from Fdkihatun
LfS'Li: Fruit or Fukuhatun
ifcl5o : Chatting. Tafakkahuna
jj^ZJu : You pursue chatting
and killing in carelessness.
Fakihun *£i: Jester; One who
makes game of others.
Fakihun t£\J: One who is very
joyful, rejoices greatly.
Tafakka tSJu: To wonder,
exclaim, lament, talk bitterly.
Fdkihatun i^S'Li plu.
Fawdkiha t£\ji: Fruit.
Tafakkahuna j^^Ju(imp. 2nd.
p. m. plu. V.): You wonder
chatting and killing. Fakihina
i>-^i (n. plu. ace): Jesting;
Exalting with pride. Its sing, is
Fakihun. Fakihunal Fakihina
u^5o /j>^o (ace): Living
happily; Rejoicing. Fdkihatun
l$5'li («.): Fruit, Fawdkihu
iS\ji (n. plu.). (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur' an
about 19 times.
Falaha 7JI
To till (the earth), cleave (a
thing). Aflaha tJUI: To be
successful, lucky, live on.
Faldhr^ki: Prosperity ; Safety;
Success - both in this life and
in the hereafter; To unfold
something in order to reveal
its intrinsic properties, till and
break open the surface of the
earth and make its productivity
powers active. The English
word "plough" seems to have
been derived from it. It is one
433
Falaha^Ij
Falaqa^
of the striking beauties of the
Arabic that its words in their
primary sense denote the state
which when realized, convey the
import of the same. This is well
illustrated in the word Faldh
r)ks. Faldh r)ks not only means
success but also signifies what
constitutes real and complete
success. Faldh, r"Mi therefore,
consists in the working out of
our latent faculties to our best
ability, whatever of noble and
good hidden in us must come
out and what ever is in the form
of potentiality in human mind
must be converted into
actuality. SoFaldhr)ki is really
to work out our own evolution
and to bring to realization what
our Creator has placed in us.
Faldh r)ki is of much higher
stage than the attainment of
Najdh ( - salvation). In Arabic
language there is no better word
than Faldh r)U, to describe the
attaining what one desires,
reaping the fruits of labour, and
for success and gains as others
may envy, be it material or
spiritual, of this world or of the
hereafter. Muflih tJuLo : One who
is prosperous, happy and attains
onels desires.
Aflaha Ttlil (prf. 3rd. p. m. sing.
IV. ) : Successful ; Successful in this
life and in the thereafter. Yuflihu
tJlL (imp. 3rd. p. m. sing. IV.)
Propspers; Succeeds. Yuflihuna
j_^>JlL (imp. 3rd. p. m,. plu.):
They will succeed. Tuflihuna
jjdju (imp. 2nd. p. m. plu.):
You will succeed. Lan Tuflihu
\j*Sju jJ (imp. 2nd. p. m. plu.
ace): You will never succeed.
Muflihuna j>>Jiio ace. Muflihina
oy&lLa (ap-der. m. plu.):
Successful ones. (L; T; R;
Zamakhshari ; Ibn Kathir ; Minam-
al-Rahman; LL)
The root with its above forms has
been used in The Holy Qur'an
about 40 times.
Falaqa^Is
To cleave, split, come forth,
become separated. Falaq jls:
Day-break (because it cleaves
through the darkness, so is the
cleaving of the seed-grain and
stone of fruit.); Plain appearing
and emergence (of the truth)
after its having been dubious.
Falaqun jll: Daybreak; Dawn,
Creation in general; Hell;
Hidden and manifest evil
including the evil influence of
heredity, bad environment,
defective education etc.
Infalaqa^JuV. To be splitopen,
divided, become separated, be
gushed, split, parted.
Infalaqa ^ju I (prf. 3rd. p. m. sing.
VII. ) : Became separated; It parted
(26:63). Falaq jil(n.): Daybreak;
Dawn( 113:1). Faliqun ^\j(act.
pic. m. sing. m. sing.): Who
splits (6:95, 96). (L; T; R; LL)
434
FalakaiU!
Fahima*4$
Falaka illl
To be round. Fulkun iiUi: Ship;
Ships; Ark. It is used for sing.
and ;?/m. and for m. and /.
common gender and number.
Falakun iiUi: The orbit of a
celestial body. Pivot; Axis.
Fulk dJii («.): Ships. FaM; dlis
(n.): Celestial bodies. (L; T; R; LL)
The root with the above two
forms has been used in The Holy
Qur'an about 25 times.
FulanunjUs
Such a one; Such a place;
Such a thing. Substitutional
for an unnamed or
unspecified person or thing
or place.
Fuldnan b^Hi (ace): Such aone
(25:28). (L;T;R;LL)
Fanida Jul
JlHj 5 I JLL9
To become weak-minded,,
commit a mistake. Fannada
Jul: II. To make a dotard of;
Regard as a dotard etc. To
pronounce any ones' judgment
to be week and unsound. To
call anyone an old babbler.
Tufanniduni jjjliu (imp. 2nd.
p. m. plu. II. final Nun is of
pronominal) : You pronounce my
judgement to be weak and
unsound (12:94). (L; T; R; LL)
Fanna^i
To adorn, beautify . Fannana tfi
: To mix various things; Classify;
Gather. Fanna, its plu. isAfnan
jLil: Kind; Species; Sort, Mode;
Manner. Afnan j Ui I when it is a
plu. of Fananank£: Branches
of atree; Abounding in varieties
of trees and rich greenery
accompanied with delightful
comforts, many modes,
manner, colours and hues.
AfndnjLs\(n. plu.): Abounding
in varieties; Rich in greenery and
delightful comforts; In many
modes, colours, manners and
hues(55:48). (L; T; R; Kashshaf,
Ibn Jarir; LL).
Faniya [yl
To perish, cease to exist, waste
away, pass away, disappear, fade
away. Fdnin jli: Perishable;
Worn out; Vanishable, Liable to
pass away ; Able to decay.
Fdnin j Li (act. pic. m. sing, the act
pic. is Fdniyun ^J> Li of which in the
end Yd is dropped (55:26). (L; T;
R;LL)
Fahima^i
To understand, perceive.
Fahhama Llo-p: To give true
understanding and
435
FataoU
appreciation.
Fahhamna Lo^i (prf. 1st. p.
plu. V.): We made (him)
understand, gave him true
appreciation (21:79). (L; T; R;
LL)
FataoU
CjjAj ' Li ji
To pass away, slip (an
opportunity), escape, loose,
miss. Fautun Oji: Escaping.
Fata oli: Lost; Missed;
Escaped. Tafawut OjLsj :
Disparity; Oversight; Flaw;
Incongruity; Fault;
Irregularity; Want of
proportion.
Fata oU {prf. 1st. p. sing.):
Missed; Passed over; Lost (3:153;
57:23;60:ll).Fa«toOji(v.n.):
Escape (34:51). Tafawut OjlsJ'
(v. n. VI.): Incongruity;
Imperfection; Disparity;
Oversight (67:3). (L; T; R; LL)
Faja r li
To become fat, bulky,
corpulent, large. Ndqatun
Fdi'jun: «jli iib A fat and
bulky she camel. Faujun rji:
Collection of persons; Party;
Troop, Company; Host;
Group; Crowd; Band; Army;
People to who fallow a leader,
plu. Afwdjun.
Faza ;U
IJI
Faujun rj3(n.):Afwajanr\ji
{plu. ace): (L; T; R; LL)
Farajli
To boil, boil over, gush forth,
run, do in haste, rush, come in
aheadlong manner, be raised,
be in a fit of passion, be in a
hurry, come instantly, come
immediately, fall of a sudden,
make a sudden rush.
Fara jli (prf. 3rd. p. m. sing.):
Swelled and gushed forth ( 1 1 : 40 ;
23 :27). Tafuru j^ju (imp. 3rd. p.
f sing.): It heaves up (boiling
with them), (67:7). Faur jji(n):
Suddenly; In headlong manner
(3:125). (L;T;R;LL)
Faza jU
.' *' , \. •'
To succeed, gain victory,
achieve a goal, triumph, get
possession, obtain one's
desires^ escape, acquire.
Fauzjji : Victory; Successes,
Felicity; Achievement; Gain;
Salvation; Safety. Mafdzatun
sjLLo: Place of safety, of
refuge, of felicity, of serenity;
of escape. Mafdzatun is a noun
for place or time, originated
from Faza meaning "to
succeed", opposite "to
parish". It signifies also desert
wherein no person is afraid
of perishing.
436
Fadza^U
FahaaU
Fdzd jti (prf. 3r. p. m. sing.): He
succeeded, has successfully,
attained the goal. Afuzu jjil
{imp. 1st p. sing, ace): I
achieve my goal; I succeeded.
Fdizuna jj> c Li {act. pic. m.
plu.): Successful ones;
Triumphants. Mafdzan IjlLo (n.
m.): Triumph. Mafdzatan "t>j\ju>
{n.): Place of security; Safe and
secure; Desert wherein no
person is afraid for and is secure. „
Fauzun/Fauzan jji/ljji
{ace): Gain. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 29 times.
Fadza JpXa
To interest any one with an
affair, give jurisdictions,
submit a thing to the judgment
of another, confide, submit,
give full power.
Ufawwidzu Ja^\ {imp. 1st. p.
sing. II): I entrusf(40:44). (L; T;
R;LL)
Faqa jli
To be superior in rank or
excellence, overcome,
surpass; To be above, over,
on, upon, more, on high. Fauq
Jj^i: It is a preposition,
meaning above, upon, over,
more, on high, superior in
rankorexcellence. Itsignifies
both, greater and smaller.
Fawdq Jjlji: Time between
two milkings, between two
sucklings, between the
opening of one's hand and
grasping with it the udder or
when the milker grasps the
udder and then lets its go for
milking or a delay and space of
time between the opening and
closing of the hand during
milking. Afdqa jlil : To
come to one's self; recover
(after a swoon or illness),
awake (from sleep), recollect.
Afdqa J til {prf. 3rd. p. m.
sing. IV): He recovered. Fawdq
jlji («.): Pause. Fauq Jji:
(particle): Above; Over etc. (L;
T; R; LL)
The root with its above three
forms has been used in The Holy
Qur'an about 43 times.
Fama 1U
To make bread. Fumun^ji:
Bread; Wheat; Corn; Any grain,
used for bread. Fumatun hoji
: Ear of corn; Pinch of a thing;
Garlic.
Fuman L>ji («.): Corn (2:61).
((L; T; R; Jauhari, Zajjaj, LL)
Fahaals
To pronounce a letter or
437
n cA
Fadza^U
word, a/lijcourse. Famun *i,
Fumun «j , Fu Iji: {gen. Ft^
, ace. Fa Li, plu. Afwdhtlji) :
Mouth. The word Famun is
formed from the regular noun
Fuhun by cutting off the two
last radical letters, and
substituting them withMzm.
Fahu t> Li (comp. Fa - mouth + hu
- his ace .) : His mouth. Afwahun
sljij (n. plu. its sing, is Fuhun
>J): Mouths. (L; T; R; LL)
The root with its above two forms
has been used in the Holy Qur ' an
about 13 times.
In, into, amongst, in company
with, during, with, of, for, for
the sake of, upon, concerning,
after, in comparison, about,
among, on account of,
respecting, by the side of, on,
by, against, according to, in
respect of.
Fi ^ji: Preposition which points
to cause, space or time. (L; T;
R; Zamakhshari. Imla, LL)
Fa'a %ti
To return, go back, go from
(a vow), bring under the
authority, change its place,
shift, turn (shadow). Fai'^:
Shade; Gain of war; Prisoner
of war.
Fa' at o*li {prf. 3rd. p.f. sing.):
It returned. Fa 'u l_j<= Li {prf. 3rd. p.
m. plu.): They returned. Tafi'u
ljJu{imp. 3rd. p.f. sing.): Return.
Afd'a eUl {prf. 3rd. p. m. sing.
IV.): He gave as gains of war.
Yatafayya 'u ^Ia^j {imp. 3rd. p.
m. sing. V.): He turns himself,
shifts. (L;T;R;LL)
The root with its above five forms
has been used in The Holy Qur ' an
about 7 times.
Fadza Ja\i
To be copious, overflow,
abound, flow freely, spread.
Afddza Ja\h\: To pour,
proceed, return, be immersed
in any business or
communication, go from a
place to another in a crowd. It
is both transitive and
intransitive.
Tafidzu Ja^Ju {imp. 3rd. p. f.
sing.): Overflow. Afddza Ja\i\
{prf 3rd. p. m. sing. IV.): You
proceed. Afadzfum t .r..^ai I {prf
2nd. p. m.plu.): You proceeded,
spread, indulged in. Tufidzfina
jj^Jii {imp. 2nd. p. m. plu.
IV.): You are engaged,
engrossed. Afidzu Ij^a-il {prt.
m. plu. IV.): You proceed, pour.
(L, T, R, LL)
The root with its above five forms
has been used in the Holy Qur' an
about 9 times.
438
FalaJU
Qabasa Lr 2
FalaJLs
To be weak-minded, become
fat, commit error. Filun J-J:
Elephant.
m^J (n.): (105:1). (L;T;R;LL)
Qaf
3Q
The 2 1 st. letter of the Arabic
alphabet. According to the
mode of reckoning numbers
by the letters of the alphabet
(Hisdb al-Jummal) its value
is 100. It is one of the letters
termed Majhurah. It is also
the name and initial letter of
the 50th chapter of The Holy
Qur'an and is used as an
abbreviation of Qadir j$\Ji or
QadirjjJ3.
Qaf J
Abbreviation of Qddir jjli
and Qaditjj JL5 - Divine names
of Allah. "
Qaf 3: (50:1). (L; T; R; LL)
Qabaha «II /Qabuha TtJ
To abhor, disapprove, render
ugly, be ugly, be hideous, be
foul, be abominable. Maq-
buhun r^iLo: Abhorred,
Rendered loathsome; Hateful;
Shameful; Deprived of all
good ; Removed or driven from
good; Hideous; Bereft.
MaqbuMn o^>-^ju>\pic. pac. m.
plu. ace): Deprived of all good
(28:42). (L; T; R; LL)
Qabara^l
To bury (the dead). Aqbara
jJs\: To cause to be buried,
have a grave day , have anyone
buried. Qabrun j+s plu.
Qabur j_y~$: Grave; Tomb;
Intermediate state in which
the soul lives after death till
the resurrection. It is also called
Barzakh. Maqbaratun ij^Ls
plu. Maqdbir ji)!*: Cemetery;
Place of burying.
Aqbara ^1 1 (prf. 2nd. p. m. sing.
IV. ) : He assigned a grave. Qabrun
jJ («.): Grave. Qubur jj3 (n.
plu.): Graves. Maqabir ^jLLj
(n.plu.): Places of burying,
Cemetery, Graves. (L; T; R;
LL)
The root with its above four
forms has been used in The Holy
Qur'an about 8 times.
Qabasa ^-J
To ask or take fire, learn,
teach, catch, get a light from
another. Qabasj^: Burning
stick; Fire brand; Burning
439
Qabadza^^s
QabilaJJ
brand. Iqtabsa i *^£ I : VIII. To
take light from another.
Naqtabis j-^iaj {imp. imp. 1st.
p. plu. VIII juss. ) : We may borrow
some illumination, we may obtain
some illumination (57:13).
Qabasun ,j*J (n.): Fire brand;
Flaming brand (20: 10; 27:7). (L;
T; R; LL)
Qabadza "jaul
To contract, seize, draw in (the
wings in flying), take, hold,
grasp, tight, withdraw, adapt,
receive. Oabadmtan : Li^a-i :
Handful; Following; Drawing;
Single act of taking.
Maqbudzatun X^jJu>: Taken
possession.
Qabadztu c^aS (prf. 1st. p.
sing.): I seized. Qabadznd LLkJ
(prf. 1st p. plu.): We withdraw.
Yaqbidzu [^aJLi (wrap. 3raL p. m.
sing.): Receives; Withholds.
Yaqbidzuna jj-itJL' (wrap. 3rd.
p. m. p/w.): They m. withhold.
Yaqbidzna \i^Ju (imp. 3rd.
p. f. plu.): They/, withdraw.
Qabdzan Ua-3 (v. n. ace):
Drawing. Qabdzatan l^aJi (n.
ace): A single act of taking,
adopting. Maqbudzatun l^y^u>
(pet. pis. f.): Thing taken into
possession. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur ' an as
many as about 9 times.
Qabila J-i
To accept, admit, receive,
agree, meet anyone. Qdbilan
J^li: One who accepts. Qablu
J*J: Before; Formerly.
Qubulun J*i: The fore-part;
Face to face; Before; Also
plural of Qabilum J-jJ (in
hosts). Qibalun JJ : Pdwer;
Side; Part. Qiblah iJLi:
Towards; In the direction of;
Facing; Alongside. Qiblatun
iJLi: Anything before,
opposite; The point in the
direction of which prayer is
performed; The Ka'bah at
Makkah; A pjace of worship.
Qabulun Jj*i: Favourable
reception; Gracious
acceptance. Qabilun J-^J :
Tribe; Host. Qabilatun iJLJ
plu. Qabqilun JjLi: Tribe.
Aqbala J*il: (IV). To come
near, draw near, approach, turn
towards, rush upon.
Taqabbala J.*ju: (V.) To
accept. Mutaqabilun JjLLl«:
(VI). Opposite to; Facing one
another. Mustaqbilun J...Lr. l .^fl
(X.): Proceeding towards;
Heading towards.
Yaqbalu Alh (imp. 3rd. p. m.
sing.): He accepts. La Taqbalu
IjJljli' ^(prt. neg. m. plu.): You
accept not. Yuqbalu J-JL (pip.
3rd. p. m. sing.): Is accepted.
Tuqbala ^£>(pip. ace): Will be
accepted. Lan Tuqbala J-Jb jJ
440
QabilaJJ
Qatara J&
{pip. ace. neg.): Will never be
accepted. Taqabbala Jill (prf,
3rd. p. m. sing. V. ) : He accepted.
Yataqabbalu J-iLu {imp. 3rd. p.
sing.):He accepts. Lan
Yataqabbala JliLj jJ(z'ra/?. 3rd.
p. m. sing. V. ace. neg.): Will
never accept. Tuqubbila Jl£>
{pip. 3rd. p. m. sing.): Was
accepted. Lan Yutaqabbal
Jlio jJ {pip. 3rd. p. m. sing,
juss.): Was not accepted.
Nataqabbalu JliiJ {imp. 1st. p.
plu.):We accept. TaqabbalJlZJ
{prt. - prayer m. sing.): May
thou accept. Aqbala J-Jl {prf.
3rd. p. m. sing. IV.): He turned.
Aqbalat cJlj'I {prf. 3rd. p. f
sing. IV.): She came up. Aqbalu
l_jJL^J I {prf. 3rd. p. m. plu. IV.):
They turned towards. Aqbalnd
LLJl {prf. 1st. p. plu. IV): We
accompanied, travelled. Aqbil
J-JI {prt. m. sing.): Draw near.
Qabilun Jj li {act. pic. m. sing.)
One who aqcepts, Acceptor
Qabulan Vj.-J (v. n.)
Acceptance. Mutaqabilina
caLLLLo {ap-der. m. plu. IV.)
Facing one another
Mustaqbilun AJcl.** {ap-der.
m. sing. X.): Heading towards
Qiblatun iLi («.): Direction or
point towards which one turns
his face or attention. In the
religious usage it is the direction
towards which one turn his face
when saying his prayer; A place
pf worship. Qabilun I Qabilan
*>L*i /J-^i {ace. /act. 2nd pic.
m. sing.): Face to face; Tribe.
Qabail JJ Li (n. plu.): Tribes. I{s
sing, is Qabilatun. Qablu Jj
(nounfortime and place): Before;
Formerly. Used also as adverb,
preposition and possesser to
pronominals and also „ as
accusative noun. Qubulan "iLi
{n.): Front; Forepart; Facing;
Before eyes; Face to face.
Qibalun J-J («.): Towards,
Power to withstand; Face; Front.
(L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 294 times.
Qatara J&
To be stingy, tight-fisted,
niggardly, have scantily, be
barely sufficient (sustenance),
give bare sustenance. Qatarun
Jz£ and Qataratun Ij^j : Dust;
Gloom (of sorrow);
Darkness; Stinginess.
Qaturun jj^J: Niggardly.
Muqtirun jZju>: To be in
reduced circumstances;
Straitened.
Yaqturu \jjZju {imp. 3rd. p. m.
plu. juss. ) : They sting ; Niggardly
(25 :67). Qatarun j£ {n.): Gloom
(of sorrow) (10:26). Qataratun
IjZl' (n. /.): Gloom (80:4).
Quturun IQuturan \j£/ j&
441
Qatala Jis
Qatala Jis
{ace. I): Niggardly (17:100).
Muqtir jZjl» (ap-der. m. sing.
IV.): Straitened (2:236). (L; T;
R;LL)
Qatala Jil
To kill, put to death, slay, be
accused, attempt to kill,
render person like to one killed .
Qatala nafsahu <uJLj JjJ>: To
commit suicide. Qutlun JjJ:
The act of putting to, death;
Slaughter. Qattlun Jjli plu.
Qatla "}Li: One who is slain
Qattala JjJS : According to
linguists the stem II denotes
something more than what the
triliteral form does . Thus while
Qatala JjJ means to slay or
kill. Qattala JjJ signifies to
massacre or to kill in a severer
manner. Taqtil J~^ij: The act
of slaughtering. Qatala Jjli:
III. To wage war, fight, combat,
battle. Qatalahum Allah *^Jbli
a) I: May Allah curse them.
Qitdlun J Li: The act of
fighting; War. Iqtatala JjlSl:
VIII. To contend or fight
among themselves. Qatl JjJ:
Violent death; Murder;
Slaughter; Manslaughter;
Capital punishment; Killing;
Slaying. Qatla ">LJ: Slain
ones.
Qatala Jsl (prf. 3rd. p. m.
sing.): He slew, killed. Qatalta
cJjli {prf. 2nd. p. m. sing.):
Thou hast killed, slain. Qataltu
cAz3 (prf. 1st. p. sing.): I killed.
Qatalu \jhj (prf. 3rd. m. plu.):
They slew, killed Qataltum *lkS
(prf. 2nd. p. plu.): You killed;
attempted to kill, ordered a person
like one killed. Qataltumuhum
t+bjAzhj (an additional Wdw is
suffixed before apronominal hum
with no effect in the meaning):
You killed them. Qatalnd LLi
(prf. 1st. p. plu.): We killed.
'An Yaqtula JlL jl (imp. 3rd.
p. sing, ace): That he may kill.
Man Yaqtul JlL j-o (imp. 3rd.
p. m. sing, juss.): Whosoever
kills. Aqtul Js3 1 (imp. 1st. p. sing,
juss.): I kill (let me). Aqtulanna
jJi^ll (imp. 1st. p. sing, emp.): I
surely shall kill: Yaqtulun j_^iL
( imp. 3rd. p. m. sing.): They kill.
La Yaqtulna ^sju V (imp. neg.
3rd. p. f plu. ): They who should
not kill. Taqtuluna j^iiJ' (imp.
2nd. p. m. plu.): You kill. La
Taqtulu \jLju ")i (prt. neg. m.
plu.): Kill not your selves; Do not
commitsuicide(4:29)./</<H/M Ijkll
(prt. m. plu): O you people kill!
Qutila Jj^ (pp. 3rd. p. m. sing.):
He was killed; Perish! Woe to!
Qutilat cl^S (pp. 3rd. p. f sing.):
She was killed. Qutilu \JjI (pp.
3rd. p. m. plu.): They were killed.
Qutiltum *Jl^I (pp. 2nd. p. m.
plu.): You were killed. Qutilna
LLi (pp. 1st. p. plu.): We^were
killed. Yuqtalu/ Yuqtal JjJL /
JjJL (pip. 3rd. p. m. sing.): He
442
Qatha'a Lis
Qahama^
is killed. Yaqtula ^3u(imp.3rd.
m,p. sing.): He shouldkill. Yaqtul
Jji (imp 3rd. p. m. sing.): Who
kills. Yuqtaluna ojk& (pip. 3rd.
p. m. plu.): They are killed.
YuqattilunajjLju(imp. 3rd p. m.
plu. II.): They kill in a severe
manner; They massacre. NuqattUu
Jlij (imp. 1st p. plu. II): We shall
go on gradually killing. Quttilu
\jis3 (pp. 3rd. p. m. plu. II): They
were killed (in a severe manner).
Yuqattilu \j&b (pip. 3rd p. m.plu.
II. ace): They be killed (inasevere
manner). Qatala Jj'li (prf. 3rd. p.
m. sing. Ill): Fought; Confound;
Woe! Qdtalu l_^ij'li (prf. 3rd. p. m.
plu. III.): They fought. Yuqatilu
Jj'liL (imp. 3rd. p. m. sing. III.): He
fights. Tuqatilu JjliJ'(/ra/?. 3rd. p.
f. sing. III.): She fights. Yuqdtiluna
j^JO'LL (imp. 3rd. p. m. plu. Ill):
They fought. Yuqatilu I^JiJ'lL
(imp. 3rd. p. m. plu. III. ace.
Nun at the end dropped):
Tuqduluna j^ij'lij' (imp. 2nd. p.
m. plu. III.): You fight. Lan
Tuqatilu IjL'UiJ' jJ (imp. neg.
2nd. p. plu. III.): You may not
fight, will not fight. Qdtil Jj'li (prt.
m. sing. Ill): Thou fight. Qdtild
*&>'li (prt. m. dual. III.): You both
fight. Qutilu \^Jj$ (prt. plu. III.):
O you, fight! Qutilu \jLl (pp.
3rd. p. m. plu. Ill): They were
fought. Qutiltum *JiJ'ji (pp. 2nd.
p. m. plu. Ill): You were fought.
Yuqataluna jjki IL (pip. 3rd. p. m.
plu.): They are being fought.
Iqtatala Jj^i' I (prf. 3rd. p. m. sing.
VIII.): Fought (amoung
themselves) . Iqtatala \jL^I I (prf.
3rd. p. m. plu. VIII.): They fought
each other. Yaqtatilani j"^-^
(imp. 3rd. p. m. dual. VIII): The
two fight each other. Qatlun Jji
(v. n.): Killing; Slaying. Taqfilan
*>LsJij (v. n. II acc r }: Put to death.
Qitalun/Qitalan *^L^ /J 1^2 (v.
n. Ill): Fighting. Qutld L ^sl (n.
v.): Killed ones. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 170 times.
Qatha'a bi
_o!j
Lii'
To eat a thing that makes
sound and crunch under the
molar teeth while chewing,
for example while eating
cucumber; To abound in
cucumbers. Qi thth aun' <-\ls:
Cucumber.
Qi ththa ^Lls (n.). It has no
singular: (2:61). (L; T; R; LL)
Qahama*»o
To rush, enter, undertake,
attempt (the uphill path),
make haste, try, undertake
an enterprise, plunge, invade,
jump, impel, embark boldly.
Maqtahimun »»Cjla : One who
443
Qad jJ
QadarajjJ
rushes or leaps, etc.
Iqtahama *»&[ iprf. 3rd. p. m.
sing. VIII. ): Attempt the uphill
path; Embark boldly. (90:11).
Muqtahimun ,^>cju> (ap-der.
m. sing. VIII): One who rushes.
(38:59). (L; T; R; LL)
Qad jJ
Corroborative particle added
to a verb. When preceding the
past it means that an event has
truly orrecently happened, and
when proceeding the aorist it
means that an event is expected
to be shortly performed. Thus
it a confirmatory particle
prefixed before perfect tense
to make the verb definitely
past perfect and when placed
before imperfect it denotes
certainty of a thing or
frequency of a thing and that
it is surely expected or it was
not unexpected. Another use
of Qad JJ is to add energy to
an affirmation and it may then
be rendered truly of a
certainty, verity, indeed, surely.
It also means already or
possibility. If used as a noun it
means sufficiency. When it
gives the meanings of
expectation it can be prefixed
before past tense and aorist. It
also gives the meaning of to
happen often or frequently or
very often or Rubamd - many
a time. Some times it is used
with letter Fa as Faqad jJJ .
(L; T; Ibn Malik; Mughni;
Hama al-Hawami' ; Akhfash;
Jauhari; Tahzib; Zamakhshari;
LL)
QadaharjJ
r JlSj : l»Jjf
To dash or strike fine with (a
steel).
Qadhan \>jS\acc.v.n): Striking
of fire (100:2). (L; T; R; LL)
Qadda ji
JJU
I JL9
To rend, cut, tear, pull sharply
apart. Qaddat Cj Ji: She rent
Qidadun i Ji plu of Qiddatun
o Ji: Parties of men at variance
among themselves;
Companies of diverse and
different (way).
Qudda JlS (pp. 3rd. p. f. sing.):
Has been torn (12:25, 27, 28).
Qaddat OJi iprf. 3rd. p. /.):
She tore (12:25). Qidadan lijJ
(n. ace): Different; Diverse
(72:11). (L;T;R;LL)
Qadara JjJ / Qadira j jJ
jJJLu jJJL 5 IjjJ
To be able to do, have the
power over, prevail, measure
to an exact nicety, estimate
exactly, be sparing, determine,
decree, grown, arrange,
444
QadarajjJ
QadarajjJ
prepare, allot, devise, dispose,
appreciate, honour, assign,
know, understand, straighten
(the provision or other means),
restrict. Qudrurij JJS:
Knowledge; Law; Value,
Power; Measure; Majesty;
Ability; Glory; Honour;
Standard; Limit; Destiny;
Means Qadir j^: One who is
able to, or has power over;
One who has control. Qadir
j i li and Qadir jj Ji signify the
same possessing power or
ability but Qadir y_ Ji has an
intensive signification and
being of the measure oiFa 'il
and being expressive of a
constant repetition and
manifestation of the attribute.
Taqdirj Jju: Knowledge; Law;
Measuring decree; Judgement;
Ordering. MaqdiiranljjJJLA 1 .
Made absolute; Executed.
Miqddr jljJLa: Due
measurement; Definite
quantity. Qudurun jj Ji sing.
QidrjJj and QidratunijJJs :
Cooking pots. Qaddaraj^X:
To make possible, prepare
devise, lay plan, facilitate
Muqtadir jJJLLo: Powerful;
Able to prevail. Qadir jili
and Qadir jj Ji are the excellent
names of Allah.
Qadara j'jJ (prf. 3rd. p. pi. sing.):
He straitened. Qadaru \jjjS(prf
3rd. p. m.plu.): They estimated,
appreciated. Qadarna LjJi
{prf. 1st. p. plu.): We decreed,
arranged, determined. Qudira
jJi {pp. 3rd. p. m. sing.): Was
decreed, straitened. Yaqdiru jj&>
{imp. 3rdp. m. sing.): He straitens,
has power over. Yaqdiruna
jjjJju {imp. 3rd. p. m. plu.):
They have power over. Taqdiru
\jjjju{imp. 2nd. p. m. plu. final
Nun dropped) : You have power.
Naqdiru j juj {imp. 1st. p. plu.):
We have power over. Qaddara
jjS {prf. 3rd. p. m. sing. II): He
decreed, measured, devised,
disposed. Qaddarna Lj/ji {prf.
1st. p. plu. II. ): We have decreed,
decided, fixed easy (journeying).
Qaddaru \jJjS {prf 3rd. p. m.
plu. II.):They determined.
Yuqaddiru j jlL (imp. 3rd. p. m.
sing. II.): Estimates, measures.
Qaddir jj3 {prt. m. sing.): Thou
measure. Qadrun jJi («.):
Estimation; Appreciation;
Measure; Power; Majesty;
Honour. Qadarun jXl (n.):
Measure; Ordained; Limit;
Means. Qudurun jjJS {n. p.):
Cauldrons; Cooking pots. Qadir
jili {act. pic. m. sing.): Able;
Potent; One who has control of.
One of the excellent names of
Allah. Qadirun IQaduruna jjj j li
/ js\3(acc./act. pic. plu.):Those
who have power. Qadirun ^ jJ
(act. 2 pic. m.plu.): Possessor of
power. One of the excellent
names of Allah. Qadir jjli and
Qadir ^jji signify the same
445
Qadusa^-jJ
' Qadama »jJ
possessing power of ability, but
Qadir has an intensive
signification and means : He who
does what he will according to his
attributes and to what wisdom
requires. Taqdir y_JJu (v. n.
II.): Decree; Disposition;
Measuring. Maqdurun jjJju>
(pic. pac. m. sing.): Destined
one. Miqdarun jljuLo («.): As
for time and place ; Due measure ;
Measurement. Muqtadir j mju>
(ap-der. m. sing. VIII): All
powerful. Muqtadiruna
jjj-UiLo (ap-der. plu. VIII):
Powerful. (L; T; R; LL)
The root with its above forms
has been used in The Holy Qur ' an
about 132 times.
Qadusag-ol
> ~- i ,4
j-iJlSj '. LjJJ
To be pure, holy spotless.
Qudusun ^Ji: Purity;
Sanctity; Holiness. Ruh al-
Qudus l _ r - JlsJI rjj. The holy
spirit; The name by which the
archangel Gabriel is
designated in the Holy Qur' an.
It should not be confused with
the "Holy Ghost" of
Christianity, which is the third
of the Three. Quddus j-j Jti :
Holy one . Al- Quddus ^ j liaJ I :
The holy one, one above and
opposed to all evil, replete with
positive good. One of the
excellent names of Allah.
Muqaddas j-iJJLo: Sacred;
Holy Qaddasa^ Ji : To
sanctify, extol the holiness,
hallow. Muqaddasatu L* JJu :
HoW.)
Nuqaddisu ^"jju (imp. 1st. p.
plu. II. ) : We extol holiness. Qudus
j-jji («.): Holy. Ruh al-Qudus
j^jJLlI rjj. The holy spirit; The,
angel Gabriel. Quddus ^jIlS
(n.): Holy; Above and opposed to
all evils, with positive goods.
Muqaddas ^Juu (pis. pic. m.
sing. II.): Holy. Muqaddasatu
L-JuLa (pic. pic.f. sing. II) Holy.
(L;T;R;LL)
The root with its above forms has
been used in The Holy Qur' an
about 10 times.
Qadama > jJ/Qadima * Ji
r
To precede, come forward,
head a people. Qadima 1 jl5:
To come, return, come back
from turn, advance, set upon,
betake one's self. Qadamun
m*jS\ Merit; Rank;
Precedence; Human foot;
Footing; Foundation;
Example; Strength. Qadama
Sidqin » jl5 J Jl^: Advancement;
Going forward in excellence;
Footing of firmness; Strong
and honourable footing; True
rank; Precedence of
truthfulness. Qadim: Old
Ancient. Aqdamuna jj^Jil
Forefathers. Qaddama
JL9
(II.) To bring upon, prefer,
send before, prepare
beforehand. Taqaddama » JL«j:
(V.) To advance, proceed, go
446
Qadama^jJ
Qada jJ
forward, be previously (done or
said), bring upon, send before,
putforward (a threat), (threaten)
beforehand, obtrude (opinion) .
Be promoted, proposed,
surpass, outstrip any one.
Istaqdama > JlJIuJ: X. To desire
to advance, wish to anticipate,
advance boldly . Mustaqdimun
>xL.....*: One who goes forward
or desires to advance, who goes
ahead, who lived before,
foremost.
Qadimna Lo-iS (prf. 1st. p. plu.):
We came, have turned. Yaqdumu
*Jju (imp. 3rd. p. m. sing.): Will
lead. Qaddama *Si(prf. 3rd. p
m. sing. II): Brought about
Qaddamat cSjl'(prf. 3rd. p. f.
sing. II.): Brought about
Qaddamtu cSj£ (prf. 1st. p. sing.
II): I brought about, had already
given, sentforward. Qaddamu Ij^uS
(prf. 3rd. p. m. plu. II): They sent
forward. Qadamtum ^Jl (prt.
2nd. p. m.plu. II ) : You have laid by
in advance. Qadamtumu\j^J>Jj
(prf. 2nd. p. m. plu. ): You brought
about. Tuqaddimu Ij-ojij' (imp.
2nd. p. m. plu. ace. final Nun
dropped): You send forth,
anticipate (putting yourself
forward), offer. Qadimu Ij-oJi
(prt. m. plu.): Provide before
hand; Send forward. Yaqdumuu
-oJLiL (imp. 3rd. p. m. sing): He
comes forward. Taqaddama »JUJ'
(prf. 3rd. p. m. sing. IV.):
Attributed in the past.
Yataqaddamu \j/jjij(imp. 3rd.
p. m. sing. V. reflective of II.):
Goes forward. Yastaqdimuna
jj-o JlLl^j (imp. 3rd p. m. plu. X):
They go ahead. Tastaqdimuna
jjj>.'LsLL.J(imp. 2nd. p. m.plu. X)
You anticipate, go ahead
Qadamun .Ji' (n.s.): Foot
Footing. Aqddm *\jI\ (n. plu.)
Feet. Qadimun *jJ3 (act. 2
pic): Old; Older times.
Aqdamuna jy> JlS I (elective plu.):
Old ones; Those before.
Mustaqdimin ay-iir...^ (ap-der.
m. plu. ace. X.): Those who have
gone before. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'anabout
48 times.
Qadajs
To draw near, be agreeable and
palatable in taste and smell. Iqtadd
jsl\: VIII. To imitate, copy,
follow agreeably. Fabi-huddhum
Uqtadih s-UiLfcl-tg-i: So follow
you their guidance (6 : 90) . In this
verse \hefinalhdofUqtadiluJSl\
is a pronoun, pointing to the
verbal noun hudan. Some
commentators took this hd as hd
al-sakar or hd al-waqf, which
denotes a fullstop.
IqtadilUqtadi Jul I / x3(prt. m
sing. VIII.): Follow thou! (6:90)
Muqtaduna jj-Uiu (ap-der. m.
plu. VIII.): Followers (43:23)
(Imla, Zamakhshari; Ibn KatMr
L; T; R; LL)
447
Qadhafa oil
Qara'a \J
Qadhafa o ol
ciiLi liii
To pelt, cast, inspire, hurt, do
away, throw, plunge, charge
anyone with (foul and evil
actions), shoot, cast, dart,
Qadhafa bi al-Ghaib oil
y~*Jb: To shout at unknown
and making far fetched and
useless conjectives, be
reproached, pelted, driven
away, repelled, thrown at.
Qadzafa OJtl (prf. 3rd. p. m.
sing.): He cast, inspired.
Qadzafna Li is (prf. 1st. p. plu.):
We threw away. Yaqdzifu o iiL
(imp. 3rd. p. m. sing): He will do
away. Yaqdzjfuna jj^Sjj (imp.
3rd. p. m. plu.): They were
shouting at the unknown and
making far fetched and useless
conjectures. Naqdzifu o Jul' (imp.
1st p. plu.): We hurt, do away.
Iqdzifu <y ii' I (prt.f. sing.): Place
/ thou, fuqdzafuna ojiJ£>. (pip.
3rd. p. m. plu.): They are darted,
reproached. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 9 times.
Qara'a \J>
To read, read a written thing,
recite with or without having
script, proclaim, convey, call,
rehearse, transmit, deliver (a
message). To collect together,
to put or arange together par to
part or portion to portion.
Qur'an jl^i : Book which is
meant to be read, conveyed,
delivered, recited, proclaimed,
delivered, rehearsed,
transmitted, collected and
which comprises together all
spiritual truth. Al- Qur'an j I^a) I
is the name by which the Holy
Book revealed to the prophet
Muhammad, peace be upon
him. Qur'anahii aj\jS: Its
recitation. Quru 'untjji: Period
of a woman's monthly courses,
menstruation, entering from
the state of cleanliness (Tuhr)
into the state of menstruation.
A state of purity from the
menstrual discharge. (The
word has thus two contrary
meanings).
Qara'a ly (prf. 3rd. p. m. sing.):
He read, recited. Qard'ta oly
(prf. 2nd. p. m f sing.): Thou
read. Qar'ana bly (prf. 1st. p.
plu.): We read. Yaqra'una jj<yV
(imp. 3rd. p. m. plu.): They read.
Le Taqra'a lyLJ (imp. 2nd. p.
m. plu. el.): That thou may recite,
read. Naqra'u \ju'(imp. 1st. p.
plu.): We read. Iqra' ly I (prt. m.
sing.): Read thou!, recite! Iqra'u
Ijfly I (prt. m. plu.): Read you!
recite! Quri'a *y (pp. 3rd. p. m.
sing.): It is recited. Nuqri'u <-Ju
(imp. 1st. p. plu. IV.): We will
teach, make recite. Qur'anun/
Qur'anan, bly /j'y (ace./ v.
448
Qariba<_/^
Qariba-j>y
n. ) : Reading ; Reciting ; Recitation.
Al-Qur'dn j lyl) I (prop. n.): The
Holy Qur'an. Quru' ejji (n.):
Menstruation; State of purity
from menstruation. (L; T; R; LL;
Zamakhshari; Ibn Kathir;
Baidzawi)
The root with its above forms has
been used in The Holy Qur'an
about 89 times.
Qariba^^i/ Qaruba uj
To be near to, approach,
offer, be near in relationship
or rank, be at hand, draw
near. Qurbatun 2~>j£'-
Proximity ; Means of drawing
nigh; Kindred, relationship.
Qurubatan ZjjS plu. Qurubd-
tun oLy: Pious works and
good deeds which draw
people nigh to Allah; Means
by which an approach is
sought. Qartbun i-u^i': Nigh;
Near; Near at hand (either in
place or time), min Qaribin
i-^j^i: Soon after. Qurba { _ s >^'-
Affinity ; Relationship. Qurbdn
jLji: Sacrifice; Offer made
for God; Means of access to
God. Aqrabu i~JjS\: Closer;
Closest, Nearer; Nearest.
Aqrabun jjj^l: Kinsfolk;
Kindred; Those most nearly
related. Maqrabatun <u^i«:
Relationship; Near kinship.
Qarrab^jji : II. To set before,
cause to draw nigh, make an
offering, offer (sacrifice).
Muqarrabun ^Jj^> plu.
Maqarrabuna Qjjjjm: One
who is made or permitted to
approach, whoisbroughtnigh.
Yaqrabu \y.jAi (imp. 3rd. p. m.
plu. final Nun dropped): They
approach, shall come near. La
Taqrabd LyiJ' °i (prt. neg. m.
dual.): O you two approach not!
La Taqrabu \yjiu*i(prt. neg. m.
plu.): You approach not, go not
in (unto them). La Taqrabuni
oy_jiu V ( comp. taqrabu \y.j&
and ni j). You approach me not.
Aqrabu s_jyi I (elative): Nearer.
Aqrabuna/Aqrabina i>oyl /
j_^y I (ace./ n.) Relatives; Kins.
Qaribun/ Qariban Ly/yuy
(ace./ act. 2 pic. m. sing.): Nigh;
Nearby. Qurba ^ i (n.): Elative
of nearness. Qurbatun 2^j3 (n.):
Approach; Mean by which an
approach is sought. Qurubdt
oLy (n. plu.): Approaches. Its
sing. is Qurbatun.
Maqrabatun Sjyu («.): Kinship;
Relationship. Qurbdnun j,Lj3
(n.): Sacrifice. Qurbdnan bLy
(n. ace): An offer made for
God. Qarraba >_>y (prf. 3rd. p.
m. sing. II.): He got nigh.
Qarraba Ifji" (prf. 3rd. p. m.
dual. II): They both offered
Qarrabnd l-Jy (prf. 1st. p.
plu. II): We made (him) draw
near Tuqarribu o^2j (imp. 3rd.
p.f. sing. ) : Draw near. Yuqarribu
449
Qaraha^-y
Qarray
\jjjL(imp. 3rd.p. m.plu. final Nun
dropped): They bringnigh./grtorafea
<->j£\ (prf. 3rd. p. m. sing. VIII.):
Has come near. Iqtarabat c*jJ3 I
(prf. 3rd p. f. sing. VIII): Have
come near. Iqtarib o^iS I (prt. m.
sing. VIII.): Be near! Draw near!
Muqarrabunal Muqarrabina
ouyLo / jjjyi-o (ace. / pp. plu. m.
II.): Those who are nearest (to
God). (L; R; T; LL)
The root with its above forms has
been used in The Holy Qur' an as
many as 96 times.
Qarahary
To wound, hurt, blow, sore.
Qarhun rj: Wound; Outer
injury; Pain caused by a
wound.
Qarhun ^J (v. n.)\ (3:140, 172).
(L; R; T; LL)
Qarada V/
To cling to the ground, lie in
dust, become abject or mean.
Qiradatan
si ,s:
Apes;
Monkeys, plu. of Qirdun ijS.
Qiradatan hj (n. plu.): (2:65;
5:60; 7:166). (L;R;T;LL)
Qarray
To be or become cool, remain
quiet, be steadfast, be firm,
refresh, be stable, be firm,
receive satisfy, affirm, agree,
settle, last. Qardrj \ji: Stability;
A fixed or secure place;
Depository; Place ahead.
Qurraturitj;. Coolness;Delight.
Aqarra ji\: (TV). To confirm,
cause to rest or remain.
Istaqarra"ju^\: (X). To remain
fma.MustaqirrunjLL^n: That
which remains firmly fixed or
confirmed, in hiding, is lasting,
which certainly come to pass,
which is settled in its being or
goal or purpose.
Mustaqarjc.,.^: Firmly fixed
or established; A fixed abode,
sojourn; Abode. Qarna jj3:
Stay, O you ladies! According
to some linguists Qarna j^i'is
derived from the root Wdwj,
Qdf J, Rdj that means to
remain with grace and dignity
and respected manner.
Qurratun lj3: Coolness;
Refreshment; Source of joy
and comfort. Qawdrir y_j\^
plu. of Qdruratun Sjjjli:
Glasses; Crystals. Taqarra "yu
(imp. 3rd. p. f. sing, ace):
Become cool. Taqarra
'ainuhd tL^Ju: She (might)
be consoled (20:40). Qarri ^"jS
(prt.f. sing.): Cool. Qarna jji'
(imp. 3rd. p. f. plu.): O you
ladies stay (with grace and
dignity). QararunlQararan
}j^j*/j\j* (ace./ v. «.):
Stability; Safe depository;
Quiet meadow. Qurratan i"j3
450
Qarasha 'J^'j
Qaradza Jaj
(n.): Refreshment; (Source
of) joy and comfort. Qawarira
jjj\j$ (n. plu.): Glasses,
Crystals. Its sing, is
Qaruratun.Aqrartum *jj^il
(prf. 2nd. p. m. plu. IV.): You
promised, confirmed.
Aqrarna bj^il (prf. 1st. p.
plu.): We do agree (The prf '.
tense has been rendered in
3:81 as if it were imperfect).
Nuqirru Ju (imp. 1st. p. plu.
IV.): We cause to stay.
Istaqarra "jLU*\ (prf 3rd. p.
m. sing. X.): It stood firmly
without a support by itself.
Mustaqirrun "JLLj+» (ap-der.
m. sing. X.): Shall certainly
come to pass; Lasting;
Settled. Mustaqar Jc~*j> (act.
pic. m. sing. X.): Resting
place; Sojourn; An appointed
time; Permanent abode;
Determined goal; Recourse;
Abode. (L; R; T; LL)
The root with its above forms
has been used in The Holy Qur ' an
about 38 times.
Qarasha [£'£
To cut off, curtail, earn.
Quraish J^>.j^'- Big fish;
Victorious; Name of an Arab
tribe descended from Abraham
of which Muhammad' s (Peace
be upon him) grandfather was
the chief. Everyone who is
from the children of Nadzr is
of Quraish J^>.jS
Quraishin jL>jZ(n.): (106:1) (L;
R; T; LL)
Qaradza Jo J*
To cut, turn away from, severe,
do good deed. Umayyah ibn
Abu al-Salt says:
Ll- > L?j3 i£)*i. tij- <-^ja I Ji"
and Labid says:
When a good deed is done in
your favour it is your duty to
repay it. In these verses the
word Qardz means "good
deed".
Taqridzu JaJ&fimp. 3rd. p. f.
sing.): She cuts, leaves, declines.
Aqradzii Jaji\ (prf. 3rd. p. m.
plu.): Those who perform
excellent deeds. Aqradztum
l^-^yl (prf. 2nd. p. m. plu.
IV.): You perform an act of
virtue. Yuqridzu Jaju (imp.
3rd. p. m. sing. IV.): Performs
an act of the noblest virtue; Cuts
off (a portion of goodly gifts).
Tuqridzu \j^Jl> (imp. 2nd. p.
m. plu. ace. IV.): You set apart
Aqridz.il \^»jS\ (prt. m. plu.
IV.): You set 'apart (a goodly
portion of your possessions to
give for tjie sake of Allah).
Qardzan Lv? i (ace): An act of
451
Qartasa ^1. \»j
Qaranajy
the noblest virtue; A portion of
goodly gift. (Azhari; 'Ubab; Abu
Tshaq; Akhfash, L; R; T; LL).
The root with its above forms has
been used in The Holy Qur'an
about 13 times.
Qartasa ^^Ji
To shoot, take aim, hit the
mark, perish Qirtds^ Lty
plu. Qaratis Lr ^.Ja\ J s:
Parchment; What one writes
upon; Sheet of paper; Scroll
of paper; Writing; Book; Skin
used as a target.
Qirtas ^l^J (n.): (6:7).
Qaratis ^.Sf\ J 3 (n. plu.):
(6:91). (L,T,R,LL)
Qara'a VJi
To knock, strike, beat, hit the
butt, gnash (the teeth), strike
with severity. Qdri 'atun icj li:
Great calamity that destroys
a nation; Adversity that comes
suddenly; A name of the day of
resurrection; Great abuse.
QarVatun icjls (act. pic. f.
sing.): (13:31; 69:4; 101:1-3).
(L; R; T; LL)
Qarafa uy
To earn, peel, commit,
perform (a crime, foolish act).
Acquire, gain. Iqtarafa^JjS I:
(VIU).To gain, learn, fabricate,
perform (crime), transgress,
mix truth with falsehood, peel
the bark or skin.
Iqtaraftum *^ij£ I (prf. 2nd. p.
m. plu. VIII. ): You have acquired.
Yaqtarifu ^jjZJu(imp. 3rd. p. m.
sing. VIII.): - does a (good)
deed. Yaqtarifuna jjijZJL (imp.
3rd. p. m. plu. VIII): They used
to commit. Le Yaqtarifu \jijZ3u
(imp. 3rd. p. m. plu. VIII. final
Nun dropped): That they may
earn. Muqtarifuna jji^JLo (ap-
der. m. plu. VIII): They forge,
are doing. (L; R; T; LL)
The root with its above five
forms has been used in The Holy
Qur'an about 5 times.
Qarana '^j>
To join one thing to another,
couple. Qarnunjji, dual
Qarnani jljji, olique Qar-
naini iJOy, plu. Qurun jjji:
Horn. Horn is a symbol of
strength and power, so the
word signifies power, glory,
state, generation, century,
people of one, time, age;
Trumpet; Edge; Ray; Able
man. Qarunun jjj3: Mate;
Comrade ; Intimate companion
plu. Qurana ' « [jJs.Muqarranin
CfSjJm: Bound together.
452
Qarana^s
Qara J)
Muqrinina c/yji* '■ Capable of
subduing. Muqtarintn j\jyiLo:
Those formed in serried ranks;
Accompanying ones. Dz u al-
Qarnain j\j_yiJlji: The two-
horned one; One belonging to
two century, or two
generation; Master of two
states or kingdoms. The
surname of Cyrus (Darius I)
the ruler of Media and Persia
which were combined into a
single kingdom under him. (see
Dau. 8:3,20,21; Isaiah ch. 45;
Ezra, ch. 1, 2. II Chron. ch.
36. Historian's History of the
world under Cyrus). He was a
powerful monarch and
according to The Holy Qur'an
akind andjustruler, arighteous
servant of God who was
blessed with divine revelation.
The Holy Qur'an gives a short
account of his rule. He
conquered land till he reached
at the shore where he found
"the sun setting as it were in a
pool of murky water" , the B lack
Sea, and then he turned to the
east and conquered and
subdued vast territories - the
land between the Black Sea
and the Caspian sea, where
Gog and Magog made great
inroads and he built a wall there
to stop their inroads. Qdrun
jjjli: Korah. He was fabulously
rich and stood high in the favour
of Pharaohs. He was very
likely his treasurer or minister
of Mineralogy. He was an
Israelite, but in order to win
favours from Pharaoh he
persecuted his own people and
behaved arrogantly towards
them. It is said that his treasures
formed a load for "three
hundred miles", a symbol of
wealth, false pride and self-
exaltation.
Qarnin I Qarnan Ly / j J'
(acc/n.): Generation; Century.
Qurilnun jjjS (n. plu.):
Generations; Centuries. Qarinunl
Qarinan Ljy/^y (acc/n,):
Intimate companion: Qurana' by
(n. plu.): Companions. Dzul
Qarnain jOyUIji: Cyrus.
Muqarranina ay Ju> (pic. pac.
m. plu. II. ace): Bound together.
Qurana' t\jj$ (n.plu.): Mates;
Comrades; Companions.
Muqrinina ayy° (ap-der. m. plu.
IV.): Subduing. Qarun jjjli:
Korah. (28:76; 29:39; 40:24).
Muqtarinina jO^li* (ap-der.
m.plu. VIII. ace): Accompanying
ones. (L; R; T; LL)
The root with its above forms has
been used in The Holy Qur'an
about 40 times.
Qara J}
<j£ ■ J J
To entertain a guest, collect,
explore. Quryatun: Town;
Township; City plu. Qurd ^jjS
dual Qaryataip. c&>J$ . Um al-
Qurd ^yJI »l: Mother of the
cities, Makkah.
453
Qasara ^U
Qasamal^i
Qaryatun LjJ (n. sing.):
Qaryatain jc^y («. dual);Qurd,
^j3 (n. plu. Um alQurd <jji} I.I):
(6:92; 42:7). (L; T; R; LL)
The root with its above three
forms has been used in The
Holy Qur'an about 57 times.
Qasara ^J
To force any one; Compel.
Qaswaratun Ijj^J plu.
Qasawirdtun sljj— i: Lion;
Sturdy; Powerful.
Qaswaratun 'ijj~J\n.): (74:51).
(L; R; T; LL)
Qassa "^J
To slander any one, think
evil, seek after a thing, pasture
cleverly, become a priest,
become good herdsman.
Qissis plu. Qissisin ^..J.Ji :
Savant; Christian; Priest;
Devoted to learning.
Qissisin j\ J.uJi (n. plu.):
Savants: (5 :82)"(L; T; R; LL)
Qasata JaU /Qasuta ^LJi
To swerve from justice, act
or deal unjustly or
wrongfully. Qasuta Ja—J:To
act justly. Qist: Justice; Equity.
Qdsit Ja—U: One who acts
unjustly 05 unrighteously.
Aqsatu Ja«~il:More just.
Aqsata L....J I: (TV.) To be just.
Muqsitun Ja-JLo: One who
observes justice. Qistds
o-'
Lk-J: Balance; Scale.
Tuqsitu \j U.u'i'i (imp. 2nd. p.
m. plu. IV. final Nun dropped):.
You do justice. Aqsitu ljU...«l
(prt. m. plu. IV): Act justly.
Qdsituna j^U.,,1 a (acf. p/c. m,
p/w.): Deviators (from the right
course). Qistls^J (n.): Justice
Aqsatu Ja— J I (elective): More
equitable and just. Muqsitina
cnJ3...JL<i (ap-der. m. plu. ace.
VI.): Equitable ones. Qistds
j^Lk— J' («.): Balance; Scale.
(L; R; f ; LL)
The root with its above forms has
been used in The Holy Qur'an
about 25 times.
Qasama 1U
To divide, dispose, separate,
apportion, distribute. Qasa-
mun «— J: Oath. Qismatun
<u.,.J: Partition; Dividing;
Division; Apportionment.
Maqsumun «j.,i5a: Divided;
Distinct. Muqassimun t ,.....Lc:
(II.) One who takes oath, who
apportions. Qdsama^j\3; (III)
To swear.AgM»M.^Jl: (TV.)
To swear. Uqsimu *-Jl: I
swear. Taqdsama ^\ju: (VI.)
To swear one to another.
Muqtasimun ,,.,.-.-10 : (VIII.)
Who divides. Istaqsama
Ll-jI: (X.) To draw lots.
454
Qasa Li
Qasada jl^I
Tastaqsimu
a division.
: You seek
Qasamnd Lu— 3 (prf. 1st. p.
plu.)\ We apportioned,
distributed. Yaqsimuna jj-a-Ju
{imp. 3rd. p. m. plu.): They
distribute. Qasama *J\Jb (prf.
3rd. p. m. sing. III.): Swore;,
Ardently swore. Aqsamu lj*UI
(prf. 3rd. p. m. plu. IV): They
swore. Aqsamtum a.:^....J I (pr/i
2«d. p. m. plu. IV.): You swear.
Yuqsimu *~Ju (imp. 3rJ. m. sing.
IV.): Swears, will swear.
Yuqsimdni jL-JL (imp. 3rd.
p. m. dual. IV.): They both
swear; both will swear. Uqsimu
a— uil (imp. 1st. p. sing.): I
swear. La Tuqsimu \ ja .„i" "i
(prt. neg. m. plu.): Do not
swear. Taqdsamu Ij^Lliu (prf.
3rd. p. m. plu. VI.): Let us
swear. Tastaqsimu 1^.,,-ii.-,,-"
(imp. 2nd. p. m. plu. ace. X.
final Nun dropped) : You seek to
know your lot by ; The (so called)
divining arrows. Qasamun *~J>
(«.): Oath. Qismatun <u— . J («.):
Division; To be shared. Maqsum
»j— JLo (pic. pac. m. sing.):
Divided one; Assigned.
Muqassimdt o Uljba (ap-der.
f. plu. II.): Distributors.
Muqtasimin jw*JJL» (ap-der.
m. plu. ace. VIII.): Dividers;
Those who formed themselves
into factions by taking oaths. (L;
R; T; LL)
The root with its above forms has
been used in The Holy Qur'an
about 33 times.
Qasa LJ
lj mi S I ' 6jl i ii i
To be hard, unyielding, pitiless.
Qaswatun ij+*3; Hardness.
Qdsin (jru* Li : Hard.
Qasat Cwi J (/?r/. JrJ. p. /.
«ng.): Hardened (2:74; 6:43;
57:16). Qasiyatun i~*li (ac?.
p/c. / sing.): Hardened ones
(5:13; 22:53; 39:22). Qaswatun
sj— J (v. rc.): Hardness; Devoid
of light; Darkened (2:74). (L; R;
T;LL)
Qash'arayiliS
J T Ml L j |j T Ml i
To snipe; shudder; shiver;
tremble ; become rough.
TaqshaHru j*2Ju (imp. 3rd. f
sing, quadrilateral IV.):
Tremble (39:23). (L; T; R; LL)
Qasada Jl-as
To intend, be moderate, steer
a middle course, go or
proceed straight away, aim
at, intend, repair, purpose, act
moderately. Qasdun JUal: The
right way, middle path, right
direction, leading the right
path, aim, intention, straight
455
Qasara ^al
Qassa [ja&
and right road, just.
Qdsidun \ x*e>\£\ Easy or
moderate (journey).
MuqtasidunX^i^La : One who
keeps to the right and moderate
path, who halls between the
two extremes or upper limit
and lower limit, of good
intentions.
Iqsid Ji^ail (prt. m. sing.): Be
modest. Qasdun Ji^al (v. n.):
Leading to the right path.
Qdsidan Ijus>IS (act. pic. m.
sing, ace): Short; Easy.
Muqtasfldun JL^iLo (ap-der.
m. sing. VIII.): Who keeps the
right course. Muqtasidtum
1+jJuali* (ap-der. f. sing. VIII):
Moderate; Of balanced mind.
(L, T, R, LL)
The root with its above five forms
has been used in The Holy Qur ' an
about 6 times.
Qasara "J^
To shorten, cut short, curtail,
confine, restrict. Qasura ^i:
To be short, diminish, cut
short. Qasrun j^.s plu.
Qusurun jj.^ai: Palace,
Castle. Qdsirun: One who
keeps in restraint. Maqsurun
jj,^2JU: Confined; Restrained,
Muqassrunj^3ju>: One who
cuts short (his hairs). Aqsara
r n*\: IV. To desist. Qdsirdt
Cj\j~?\3 : Restraining, modest
(looks). Qdsirdt alTarf
olj-^Lio^kll : The object of
the sentence is possessed by
its own object. Min qabili
idz.dfat al-fdili ild maf'ulihi
JjjuLo J, I As. U) 1 4i ljuis I J~J jj-o
Taqsuru Ijj^sju (imp. 2nd. p.
m.plu. ace. final Nun dropped):
Yuqsiriina jjj^sju (imp. 3rd. p.
m. plu. IV.): They relax. Qusrun
j^al (n.): Castle. Qusurun jj^aS
(n. plu.): Castles. Qdsirdt
Cj\j~ali (act. pic. f. plu.):
Restraining, modest (looks).
Maqsurdtun oljj^aJLo (pic.
pac. f. plu.): Confined;
Restrained. Muqassirina
^j.:^jui (ap-der. m. plu. II.
ace): Those who cut short (hair).
(L; R; T; LL)
The root with its above forms has
been used in The Holy Qur' an
about 1 1 times.
Qassa ^ai
To impart, tell, communicate,
narrate, recount, follow one' s
track, retrace, retaliate, cut off,
relate, declare, make mention
of. Qasasutij^.^: Narrative;
Act of following Qisds^L^
: Just retaliation, retaliation.
According to all the classical
philologists it is not
synonymous with Musdwdt
o !j-~» i. e. making a thing equal
to another thing as mere
revenge, as it serves besides
456
Qasafa uia&
Qadzdza [js*
compensation that is the due
right of a victim also a purpose
of peace forthe safety of others,
an aspect which is lacking in a
mere revenge.
Qassa ^aS (prf. 3rd. p. m. sing.):
He told, recounted. Qasasna
L^a^al (prf. 1st. p. plu.): We have
related. Yaqussu IfaL (imp. 3rd.
p. m. sing, relates.): Yaqussuna
jj^sL (imp. 3rd. p. m. plu.):
They relate. Naqussu "^ojj (imp.
1st. p. plu.): We relate. Lam
Naqsus ^a^ajj J (imp. 1st. p.
plu. gen. neg.): We related not.
Naqussanna j^al"> (imp. 1st. p.
plu.): We will certainly relate.
Iqsus j^.r^Sl (prt. m. sing.):
Relate. La Taqsus ^a^asu V (prt.
neg.): Relate not. Qasas ^a~a$
(v. n.): Account; Retracing. Qussi
( _ s lai (prt. f. sing.): Follow Qisas_
^Lai (n.): Equitable retaliation.
(L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 30 times.
Qasafa uL^
i_ g ■ <-? 5 1 '. liLai
To roar and resound (thunder),
rumble. QasifimuL^lI: Heavy
gale of wind; Hurricane; Fierce
storm; Raging tempest.
Qdsifan UL^>li (act. pic. m. sug.
ace): (17:69). (L; R; T; LL)
Qasama ILal
To break in pieces, shatter,
demolish utterly, destroy
completely.
Qasamna {^aKprf.XN): Utterly
destroyed (21:11). (L; R; T; LL)
Qasa Lai
lj . n 5 > ' I j~ai
To be distant (place), go far
away, be remote. Qasiyyun
^y-al: distant. Aqsa ( _Lail f.
Quswa lj..^aj : (comp. form):
More remote; Further. Al-
Masjidal-Aqsd ( _ r ^3*if I -t*.,i*) I :
The Distant Mosque (at
Jerusalem).
Qasiyyan tLai (act. 2 pic. adj.
acc.):(\9:22).Aqsd < ^aJi Relative):
17: 1 ;28:20; 36:20). Quswajy^
(elative/): (8:42). (L; R; T; LL)
Qadzabai-^al
To cut off, strike with a rod.
Qadzban: Vegetable; Edible
plants.
Qadzban L^3\n. ace): (80:28).
(L; R; T; LL)
Qa dzdz a "jas
To bore, pierce, fall down,
tumble down. Inqa dz.dz. ajal>\ :
457
Qadza ^ai
QattalkS
To threaten to fall down.
Yanqa dzdza "JaLj (imp. I. ace.
VII. assim.): Falls down (1 8:77).
(L; R; T; LL)
Qadza «J^ai
To decree, create, accomplish,
bring to an end, complete.
Fulfill, determine, pass a
sentence, decide, satisfy,
execute, settle, judge,
discharge. Qadza 'alaihi: To
make an end of him, make
known, reveal. Maqdziyyan
"u^gjut: Decreed; Decided.
Qadza <_s-^i (prf. 3rd. p. m.
sing.): Issued a decree;
Completed; Satisfied; This brought
about his death; Decided.
Qadzaita c*uh*i (prf. 2nd. p. m.
sing.): Thou decided. Qadzaitu
Cwiii (prf. 1st. p. sing.): I
completed. Qadzau j^>% (prf.
3rd. p. m. plu.): They performed,
have come to the end of their
union, have ended, have dissolved.
Qudzaitum *^ai (prf. 2nd. p.
plu.): You performed, finished,
completed. Qadzaind b^a3(prf.
1st. p. plu.): We decreed. Yaqdzi
^j^aju (imp. 3rd. p. sing.): He
shall judge, decree, bring about. Li
Yaqdzi ^y^aiJ (imp. 3rd. p. m.
sing. el. finaWjJn dropped): Lethe
make an end. Yaqdzi <_ S ~^L (imp.
3rd. p. m. sing. gen. final Nun
dropped) He shall bring to an end,
shall decree: Taqdzi ^aju(imp.
2nd. p. m. sing.): Thou shall decree.
Yaqdzuna jj^aL (imp. 2nd. p. m.
plu.): They decree, judge, complete
Iqdzi Jal\ (prt. m. sing.): Thou
judge, decree. Iqdzu \jaa3 1 (prt. m.
plu.): You judge, decree. Qddzin
Ja\$ (act. pic. m. sing.): Decide!
Qddziyatu L^\J(act.pic.f sing.):
Ending. Qudziya ^al(pp. 3rd. m.
sing.): It is decided, settled.
Qudziyat Cw^as (pp. 3rd. p. f
sing.): It is completed, finished. Li
Yuqdzd (j'^alJ (pip- 3rd. p. m.
sing, el.): May be fulfilled, be
completed, , be decreed.
Maqdziyyan L^aL> (pic. pac. m.
sing, ace): A decided or decreed
thing. (L; R; T; LL)
The root with its above forms has
been used in The Holy Qur'an
about 63 times.
Qatara^ks
Jaju_ • \JaS'
To drop, drip (liquid).
TaqattaraJaJu : To fall on the
side. Taqdtara jb[jj : To walk
side by side.AgfarjlLil plu.
of Qutrun)al: Sides; Regions.
Qitran\Ja3: Molten copper.
Qitrdnj \Ja3 : Liquid pitch.
QitrunJzS (n.): (14:50; 34:12).
Qitrdn j\jal(n.): (18:96). Aqtar
jLkJl (n. plu.): (55:33, 33:14).
(L; R; T; LL)
458
Qata'a *JaS'
Qata'a *JaS'
Qatta 3al
To cut, mend, make portions.
Qittun JaS : Portion; Share.
Qittun3a3(n.): (38:16). (L;R;T;
LL)
Qata'a «JaJ
To cut, cut off. separate,
turn, sever, cross, divide,
suppress, curtail, asunder,
decide, pass or traverse,
infest, abolish, intercept.
Qit'un*ii3: Portion; Folk or
cattle; Any kind of group;
Flock; Herd; Darkness of the
night towards morning.
Maqtu'un i-jlaJui : Cut off.
Qdtj'un *3»Li: oqe who
decides. Qatta' a «Jsi :II. To
cut off, cut in pieces, divide,
disperse separately, sever.
Taqatta' a *Ufu V. To be cut
into pieces, divided asunder.
Tagatl'a bainakun *^-jj
«Jajj; Schism has been made
between you; You have been
cut off from one another In
verse 9:110 Taqatta 'a «Jaij is
taken as imp. 3rd. p. f. sing.
of which prefixed Td has been
dropped. Thug instead of
Tataqatta 'a * kg rift is written
as Taqatta 'a *Ui"i whereby the
final Dzammah over 'Ain is
also changed to Fatha due to
the preceding an as an
indicative of perfect tense.
Maq 't_u 'a tun 'is-jUia : Out of
reach. Qdtiu al-Tariq plu.
QMffa'jj^kJIxJjIi :Highway-
Robber. Muqatta ' at o Lulai* :
Abbreviations; Letters used
and pronounced separately.
They occur in the beginning
of not less than 28 chapters
of The Holy Qur'an and are
made up of one as in 50: 1 , or
more, to a maximum of five
as in 1 9 : 1 , letters of the Arabic
alphabet. The letters out of
which these abbreviations are
constituted are twelve in
number: Alif, Ha, Rd, Sad, Td,
'Ain, Qdf, Kdf, Lam, Mini, Ha,
Yd. These letters when they
occur are the shortened forms
of words and phrases. When
all writing was done by hand
abbreviations saved time and
space. Even today when so
much is printed on many
subjects they serve the same
purpose. There are various
ways of abbreviating words. In
some cases it is the first letter
of the word as "I" for Italy, in
other cases key letters are
selected e.g. Mrs. for Misses.
Modern abbreviations often
use initials and many omit
periods. An acromy is a word
formed from the initial letters
of a phrase or a title. It is also
a form of abbreviation but it is
pronounced as a single word
not as a series of letters e.g.
459
Qata'a *jal
Qata'a pM
NATO. Abbreviations are
known to all nations of
civilized world. The Hindu,
Christian and Jewish
Scriptures have also made
frequent use of abbreviation,
particularly for the "sacred
names " . The Holy Qur'an has
also made use of abbreviations.
Some examples are Alif Lam
Mini; Alif Lam Rd\ Ha Mini.
They are called Muqatta'at
l*ItLo : . These abbreviations
are not acronyms, the letters
are pronounced separately and
not as a single word (Akhfash,
Zajj aj and Ibn al- Anbari) . The
Arabs even before the advent
of Islam used such
abbreviations. Their well-
known poet Walid ibn 'Uqba
says:
1 requested my beloved, "Stay
for a while ". In reply she said,
"Lo! I am staying ".
Here the last letter Qdf Jj of
the word waqaftu C~a3j is
used as an abbreviation.
Another Arab poet says:
L*. ..„ Li <l>j jjd Lcj
"Such a one supplicated his
Lord and made such
supplication by words to be
heard, saying, the good is
double and I will return good
for good, but if you are bent
on mischief so will 1. 1 do not
intend mischief except that
you yourself should desire it. "
Here the letters Fd Li and Td Lv
stand for Fasharrun Jli and
Tushd'un cLiJ respectively.
Like these there many couplets
in Arabic Poetry in which
abbreviations are used. From
the sayings of the Holy
Prophet jg£ , Qurtubi quotes the
following phrase:
L^ 1
The sword is sufficient as a
remedy for us.
Here the letter slid Li is the
abbreviation of the word shaft
^Li. Muqatta'at are
abbreviations in the Holy
Qur'an. Their use is not an
extraordinary thing or out of
the usual order nor they are
mystic symbols. Their
significance can be traced back
to the Holy Prophet ^and
his companions Ibn Mas'ud,
Ibn 'Abbas, All and Ubayy
bin Ka'b. So it is absolutely
wrong to say that the meaning
of these abbreviations were
unknown to the Muslims
themselves even in the first
century. These letters are part
of the text of the Holy Qur' an.
They are always included in
the text and recited as part of
it. It is wrong on the part of
those translators to leave
460
Qata'a *JaS
Qata'a «LI
these abbreviations
untranslated, for the letters
of these abbreviations stand
for words and they have not
been placed at random in the
beginning of different
chapters, nor are their letters
continued arbitrarily. There
exists a deep and far-reaching
connection between their
various sets. Much has been
written about their
significance, of which two
points are very important and
authentic. One is that each
abbreviated letter represents
a specific attribute of God
and the chapter before which
the abbreviations are placed
and the subsequent chapter
or chapters having no
abbreviations are in their
subj ect matter duly connected
with the divine attributes for
which the abbreviations stand.
Hisab al-Jummal: Each of
the Arabic alphabet is allotted
anumerical value as follows:
Alif
1
Bd
2
Jim
3
Dal
4
Ha
5
Wdw
6
Zd
7
Ha
8
7/7
9
Yd
10
Kdf
20
Lam
30
Mim
40
Nun
50
Sin
60
'Ain
70
Fa
80
Sad
90
Qdf
100
Rd
200
Shin
300
Td
400
Tha
500
KM
600
Dz
700
Dz.dd
800
Zd
900
Ghain
1000
The system of reckoning is
called Hisab al-Jummal. It
was known to the early Arabs
and Jews and is mentioned in
some of the well known
books of Traditions and
Commentaries of the Holy
Qur'an e.g. by Ibn Jarir.
According to some great
learners of the Holy Qur'an
the numbers according to the
system of reckoning Hisab al-
Jummal of Muqatta'dt
461
Qatafa Cilal
Qa'ada 0*1
represent in numerical terms
the period of rise and fall of
every new community in Islamic
world and their future history.
From among the companions
of the Holy Prophet^ 'Ali,Ibn
'Abbas, IbnMas ' Cid and Ubbayy
binKa'b,andhispupilMujahid,
Ibn Jubair, Qatadah, Ikramah,
Hasan, Suddi. Sha'bi. Akhfash
andZajijaj all agree in interpreting
the abbreviated letters.
Qat'atum ,,:*U* (prf. 2nd. p. m>
plu.): You cut down. Qata'nd [lulaS
(prf. 1st. p. plu.): We cut off,
rooted out. Yaqta'a xbh' (imp.
3rd. p. m. sing, ace): He cut off,
rooted out. Yaqt'a xbh'(prf. 2nd.
p. m. plu.) : (let) He cut
Yaqta'una jjjilah (imp. 3rd. p
m. plu.): They sever, cross
Taqta 'una jjj>iai7 (imp. 2nd. p.
m. plu.): You cut, rob. Iqta'u
IjjJail (prt. m. plu.): You cut off.
Quti'a *ial (pp. 3rd. p. m. plu.):
Was cut off. Qatta'a iiaS (prf.
3rd. p. m. sing. II.): He cuts in
pieces, severs, tears. Qatta'na
jsks (prf. 3rd. p. f. plu. II):
They of cut off. Qatta 'rid L-*Ls
(prf 1st. p. plu.): We divided.
Taqatta'u \j*Ljj (imp. 2nd. p.
m.plu. ace. II. final Nun dropped):
Split up. Aqta'anna }j*le&\ (imp.
1st. p. sing.): I will certainly have
cut off. Qutti'atc*jila3(pp. 3rd. p.
f. sing. II.): Shouldbe torn asunder;
Is torn asunder, cut out. Taqatta 'a
kIoJj (pip. 3rd. p. m. sing. II): Are
cut off; Become severed; To be
torn to pieces. Taqatt'at Cotk'i'.'
(prf. 3rd. p.f. sing. V.): Severed;
Cut asunder. Taqatta 'u *b2j(prf.
3rd. p. m. plu. V.): They split up.
Qit'un xhS (n. plu.): A part, Later
part (towards morning). Qit'an
L*iai (n. plu.): Pieces; Tracks;
Regions. Qati'atun i*J?U (act.
pic. f. sing.); One who decides.
Maqtu'an Ltjiaiu (pis. pic. m.
sing.): Severed one; One cut off.
Maqtu'atun 2s.jU'ia (pas. pic):
Limited; Intercepted. (L; R; T; LL)
The root with its above forms has
been used in The Holy Qur'an
about 36 times.
Qatafa CiLs
To gather (grapes), pluck
(fruits), snatch. Qitfun dkS plu.
Qutuf^ijzi : Cluster of fruit.
Qutuf OjiaS (n. plu.): (69:23,
76:14). (L;R;T;LL)
Qitmir^^oiai'
Husk of a date-stone, Thin
skin which envelopes a date-
stone; Integument of a date-
stone.
Qitmir j*2£ (n.): (35:13).(L; T;
R;LL)
Qa'ada a*S
JUoL : ljuil
To sit down, remain behind,
lie in wait, sit still, remain
unmoved, desist, abstain,
462
Qa'ara yif
Qafa US
refrain, lurk in ambush, set
snares, neglect. Qu'udun
jjj<i: Act of sitting. Qa'tdun
Ju*i common gender and
number: Sitting. Qd'idun
JlcU plu Qu'udunsjjLs: Who
sits still or remains at home.
Qawd'idun Jtclji:
Foundations; Women who
are past childbearing age,
elderly spinsters who are past
childbearing age and who do
not hope for sexual
intercourse. Maq'adunJjJui'
plu. Maqd'ida JlcLLo: Act of
sitting still, Seat or place of
sitting; Station; Encampment.
Qa'ada -u«i (prf. 3rd. p. m.
sing.): He sat, stayed (at home).
Qa'adu lj.be (prf. 3rd. p. m.
plu.): They stayed (at home).
Taq'uda JjHu (imp. 2nd. p. m.
sing, ace): Thou sit down.
Naq'udu Jmj (imp. 1st. p. plu.):
We sit. La Taq 'ud -b«iJ' V (prt.
neg. m. sing.): Thou sit not. La
Ta'adu IjjuuLfV (prt. neg. m.
plu.): You sit not. Aq'udanna
jJLxil (imp. 1st. p. m. sing,
emp. ) : Verily, I will assuredly lie
in wait. Iq'udu Ijjje'l (prt. m.
plu.): Sit you, lie you in wait
Qu'udun jjj«i (v. n.): The state
of sitting; Sitting; Remaining
behind; Unmoved. Qa 'idan \js. li
(act. pic. m. sing, ace): Sitting
one. Qa'iduna/Qaidina jjJicli
I \yjjs.[3 (acc./act. pic. m.plu.):
Sitting ones Qa 'idun jlc li (act.
pic. m. sing.): Seated one.
Qawd'idu jlcIjJ (n. plu.):
Foundations; Women past
childbearing age. Maqd'idun
-LcUlo (n. plu.): Sitting places.
(L; R; T; LL)
The root with its above forms has
been used in The Holy Qur'an
about 3 1 times.
Qa'ara ye
jjlsu : lyil
To dig deep, descend, sink,
reach the bottom, cut empty,
cut from the root, crush.
Taqa ' 'araytlj : To be hollow,
deep, felled. Inqa 'araj*jj\: To
be uprooted. Munqa 'ir yuLLo
: VII. That which is torn up
by the roots; Uprooted one;
Uprooted and hallowed.
Munqa'ir j*.al» (ap-der. m.
sing. VIII.): (54:20). (L; T; R;
LL)
Qafala JH
To preserve, store up.
Qaffala: To lock up. Qufl
Jii plu. Aqfdl JLiil : Lock;
Bolt.
Aqfal { }li3\(n.plu.y. (47:24). (L;
R; T; LL)
Qafa Ul
jjLHj 5 Ijii
To go after, walk behind,
463
QalabacJis
QalabaUJ
follow in the track of, follow
the footsteps of. Qaffa u&: II.
To cause to follow or
succeed.
La Taqfu duu "i (prt. neg. m.
sing.): Follow not (17:36).
Qaffaina LJl (prf. 1st. p. plu.
77.): We caused to follow; In
successive series. (2:87; 5:46;
57:27). (L; R; T; LL)
Qalaba CJJ
yJUL : Hi
To turn, return, turn a thing
upside down, change, change
direction, turn it about to its
face and back, turn inside
out, change condition.
Qalabun\ r Asp\u. Qulub^jjis:
Heart Qdllab *_Ji: To cause
to turn, turn upside down,
upset, turn or succeed each
other in turn, charjge. Yuqallib
Kaffaihi &J& yJlL: To wring
his hands, turn his hands
upside down. It is the action
of a man who is repenting or
grieving and therefore it
denotes repentance and grief.
Taqallaba *_Juj: V. To be
changed, turned about.
Taqallubun y^liJ: Act of
turning about (a vicissitude of
fortune), going to and fro (in
the midst of habitual
occupation), moving about,
behaviour. Mutaqallabun
*_JLiLj: Time or place where
any one is busily employed.
Inqalaba *_JUjl: VII. To be
turned about, be turned back.
Munqalabin *_JLtJj : Place or
time of turmoil, Reverse;
Turn; The end. Munqalibun
*_JLLl« : One who returns.
Tuqlabilna j^JuJ' {pip. 2nd. p.
m. plu.): You will be turned
back. Qallabu \jA$ (prf. 3rd.
p. m. plu. II.): They turned
upside down, had been mediating
plots to upset (your plans).
Yuqalliba v_JjL (imp. 3rd. p.
m. sing. II.): He sets the cycle
of. Yuqallibu Kaffaihi JLdtSv_JjL:
He began to wring his hand with
anguish, grief and
embarrassment. Nuqallibu ylij
(imp. 1st. p. plu.): We shall
confound, turn over. Tuqallabu
s_JLoJ" (pip. 3rd. p. f sing. 77):
They are turned over and over.
Tataqallabu t_Jilj (imp. 3rd.
p. m. sing. V.): Will be turned
over; Will be in the state of
agitation and anguish. Taqalluba
<_Jij'(v. n.): Turning; Going to
and fro; Moving. Mutaqallabun
v-JliLLo (n. for place.): The place
of turmoil, haunt (where one
move about). Inqalaba »_JL2jI (prf.
3rd. p. m. sing. VII.)i Turned
around. Inqalabu \jJjj\ (prf.
3rd. p. m. plu. VII.): They
returned. Inqalabtum *i*l2j|
(prf. 2nd. p. m. plu. VII.): You
turned around, went back.
Yanqalibu <~JjLj (imp. 3rd. p.
464
Qalada jls
Qalla y
m. sing. VII. ): Turns round, return.
Lan Yanqalib yJuifjJ (imp. 3rd.
p. m. sing, VII.): Would never
return. Yanqalib uJUb/(tmp. 3rd.
p. m. sing. VII. juss.): He will
return. Yanqalibuna jjJ&j\imp.
3rd. p. m. phi. VII): They would
return. Yanqalibu \jlil[(imp. 3rd.
p. m.plu. VII. final Nun dropped):
They may return. Tanqalibu IjJl&u
(imp. 2nd. p. m. plu. final Nun
dropped): You may return.
Munqalabin ^_JLiLLo («. for place
VII.): Place of turmoij; (Wretched)
end. Munqalaban LJlojlo : Resort.
Munqalibuna j^Ju~° (ap-der. m.
plu.): Those who will be returning:
Qalbun v_JiS («.): Heart. Qalbain
ouii (n. dual.): Two hearts.
Qulubun wJjlS (n. plu.): Hearts.
(L; R; T; LL)
The root with its above forms has
been used in The Holy Qur'an
aboutl 68 times.
Qalada Jls
jJi'i I JlLs'
To wind a thing, put a necklace,
twist (a rope). Qilddatun 5 s)Li
plu. QaldidJ^^kl: Garland;
Necklace ; Wreath (as a mark of
sacrifice during the Hajj).
Maqalid -uJliLa plu. of
AqlidjJ^\ , Qalid jJi and
Miqladi^Jm: All that encircle;
Treasures collected. This
application of the word is not
of genuine Arabic . It is derived
from Persian JlJlT and
Arabicised.
Qalaid Jb°Ui (n. plu.): Necklaces.
(5:2,97). Maqalid jJ[L>(n.plu.):
(39:63;42: 12). Things encirchng.
(L; R; T; LL)
Qala'a^is
xlL : Lxii
To remove, extract, abate,
stope, pluck, snatch of, drive
away, dismiss, take off,
swallow, cease, wrap, collect,
refrain, withdraw, abandon,
leave off. Aqla 'a «iil : IV. To
abate and stop, have no trace.
Aqli'i LS A$\ (prt. f. sing. IV.):
Cease; Abate and stop (11:44).
(L; R; T; LL)
Qalla jJi'
To be few in number, small in
quantity, rare. Qalilun J-Ji:
Few; Little; Small; Rare;
Seldom. Aqall "J3\: Fewer,
Poorer. Qallala 3-^ To appear
as a few.
Qalla Ji (prf. 3rd. p. m. sing.): It
became small. Yuqallilu JlL
(imp. 3rd. m. sing. II): He made
as a few.AqallatcSs I (prf. 3rd. p.
f. sing. iy.): He bore. Qalilun/
QaUlan "iLiS/ JJiS (ace./ act. 2
pic. m. sing.): Little; Small.
Qalilatan ZLiS (act. 2 pic. of.
sing.): Little; Small. Qaliluna
jjJlJij (act. 2. pic. m. plu.):
465
QalamaJj
Qama'a *^J
Few in number; jSmall or little
ones. Aqalla Jil: Less than;
Much less than. (L; R; T; LL)
The root with its above forms
has been used in The Holy Qur ' an
about 75 times.
Qalama Ji
Jul : LJi
To cut, pierce. Qalam Ji, plu.
Aqlam J)Ls\: Pen; Headless
arrow used in casting lots.
Qalamun Ji («.): (68:1; 96:4).
Aqlam »asI (n. plu.): (31:27;
3:44). (L; T; R; LL)
Qala Jj
To hate, detest, abhor, dislike,
forsake.
Qala *}Ji (prf. 3rd. p. m. sing.):
Hated. (93:3). Qdlin jJLS (art.
^>/c. m. plu.): Those who hate
(26:168). (L;T;R;LL)
Qamaha?uJi
7-~»UL : L> j^>i
To raise the head and refuse
to drink (a camel) . Muqmahiin
jj^wULo IV : One whose head is
forced up so that he cannot
see; Stiff-necked; Proud.
Muqmahiin j_pwULo (pic. pic.
m. plu.): (36:8). (L; R; T; LL)
Qamiraj^J
To be white. Qamaruny>l:
Moon (especially from the
3rd to 26th night.
Qamar J*l («.): (L; R; T; LL)
The root with its above one form
has beeen used in The Holy
Qur' an about 27 times.
Qamasa ^aLs
. A~?Ui
To canter or bound. Qamis
jouj : Long shirt.
gamfs ^a^J (n.): (12:18,25,
26,27,28,93). (L; T; R; LL)
Qamtara Jk«J
To frown, scorn, knit the
brow, show displeasure or
distress, knit the brow or
contract the skin between the
eyes. Qamtariran I^j Jk*i:
Distressful; Frowning.
Qamtariran l^jJa^J (n. ace):
(76:10). (L;T;R;LL)
Qama'a *1S
*-oUL : uui
To beat on the head, subdue,
tame, goad (an elephant) on
the head, persecute,
overpower, apply a mace or
whip or grips, curb, restrain,
466
Qumila 3*i
Qanata 3ail
hold in subjection, bring to
submission. Miqma'atun
LuJL»: Mace; Red whip, plu.
Maqdmi 'un ru> LLo:
Maqdmi'un *j>\ju> (n. plu.):
(22:21). (L; T; R; LL)
Qamila J*J
To swarm with lice or vermin.
Qummalun Jli: Lice; Tick;
Small ants; Red-winged
insects.
Qummalun Jl3(n. plu.): (7:133).
(L; T; R; LL; Exodus: 6-10)
Qanata »
To be devout, obedient, fully
and wholeheartedly in all
humility to stand long in prayer.
Qanitun 2u U : One who is fully,
wholehearted and in all humility
devout and obedient.
Yaqnut C^h (imp. 3rd. p. m.
sing.juss.):He is obedient. Iqnuti
LS £lSl (prt.f. sing.) Be ^obedient.
Qa n itu n/Qa n ita n [sj Li / £j Li
(ace. / act. pic. m. sing.): Devout
one; Obedient one. Qdnituna/
Qanuina jj^jLi /ctp\I(acc./act.
pic. m. plu.): Devout one.
Qanitatun objli (act. pic. f.
plu. ): Obedient women. (L; R; T;
LL)
The root with its above forms has
been used in The Holy Qur'an
aboutl3 times.
Qanata lals/Qanita JaJ
-kjL . JaJL . JaJL : Li? jii< Lkj)
To despair, lose courage, hinder,
abandonhope.
Qanatu ljU;« (imp. JrJ. p. m.
/;>/«.): They lost all hope. Yaqnatu
JiLL (/mp. JrJ. p. m. sing.): He
despairs. Yaqnatunajjla^L(imp.
3rd. p. m. plu.): They grow
despondent. La Taqnatu IjialHj
V (prt. rceg. m. p/«.): O you! Do
not despair of. Qdnitina jUajLS
(act p/c. m. plu. ace): Those
who despair. QanutJ^j^ (ints.):
Despairing ones. (L; R; T; LL)
The root with its above forms has
been used in The Holy Qur'an
about 6 times.
QantaraJaJ
To have a heap of wealth,
have a large sum of money,
have treasures, have talent.
Qintar jlla.X£ plu.
Qanatirj~l?\.+3: Heap of
wealth; Treasure, talent
(ancient unit of money and
weight used in ancient times
among the Greeks, Romans,
Assyrians, Palestinians and
Syrians; Any of various
ancient units of weight.
Qanatir al-
Muqantaraj]a.U.lji j*l> lii:
Heaps of talents; Heaps of
treasures.
467
Qana'a «£!
Qintara jlkiS (n. sing.): (3:75).
Qandtir j*b\£ (n. plu.): (3:14).
Muqantara Ja£*\3 : 14). (L; R; T;
Razi; LL; Webster's Dictionary).
Qana'a *£! / Qani'a *J
To be content, satisfied with
what is within one's approach,
not looking for more, beg with
some reservation, beseech
earnestly. Qdni'un *jli plu.
Qunna'un «iS: One who is
deserving charity but does not
beg; Content. Muqni'un >lJLo
IV.: One who lifts up the head.
Aqna'a: To raise (the head).
Qani' «ili {act. pic. m. sing.):
Contended(22:36).Muqni'i { ycL>'
(ap-der. m. plu. final "Nun
dropped): Outstretched necks
(14:43). (L; R; T; LL)
Qana LI
To get, acquire, appropriate a
thing, create. Qinwdn^ljXi plu.
of. (2 inwwiyl and QunwwiyS:
Bunches or clusters of dates.
Qinwan jljj (rc. p/w.): 6:99.
(L, T, R, LL) '
Qana^l
To acquire a thing. Aqna ( _ s Jl:
(IV. ) To cause to acquire, make
contended, satisfy, preserve,
make satisfy with a given thing.
Qaba oti
Aqna Js\ (prf. IV.): 53:47. (L; T;
R;LL)
Qahara^i
AH' U*
To oppress, compel against
one's wishes, subdue,
overcome, become superior in
power or force, overbear, get
mastery over, constrain, treat
harshly, thwart. Qdhirj^S:
Master; Victorious; One who
subdues.
La Taqhar j$& V (prt. neg. m.
sing.): Do not allow him to be an
oppressed one. Qahir j>\$ {act.
pic. m. sing.): Supreme;
Dominant. Qahirun jj^*li (n.
act. pic. m. plu.) Victorious: Al-
Qahir/Al-Qahhar jl^iJI/^liJI
(ints.): All-dominant; The
Supreme; The Master. One of the
excellent names of Allah. (L; R;
T;LL)
The root with its above five forms
has been used in The Holy Qur ' an
about 10 times.
QabaoU
To dig a hole like an egg, draw
near,fly away. Qdb^j\3: Space
between the middle and the
end of a bow ; Portion of a bo w
that is between the part which
is grasped by the hand and the
curved extremity; Space from
one extremity of the bow to
the other; Measure or space.
468
Qata ols
QalaJU
Qdba Qausaino^jS oli: One
chord to two bows. Baina-
huma Qdba Qusaini i>yji
,_)Ls L-f,:..! : Between them two
is the measure of a bow, which
means that there is very close
relationship between them.
Whatever the significance of
the word Qdb oli may be
adopted, the mention of a
single Qdb oli for two bows
indicate a very close union
between two persons. It is
said: Ramaund 'an Qausin
wdhidun Ji> \j j- ji jx L^J>j '■
They shot at us from one bow,
denoting mutual agreement and
that they were unanimous
against us. Qdba al-rajulu
J>jJI oli: To come near.
Iqtabihu \j$~i\: Selected him.
It is said: Quwwibat al-Ardz.u
Co^i ^j^ I when there is
imprint on it and it leave marks
and traces upon it after
trampling and tread.
Qdba ^_>li {n.)\ Small distance;
Short span (53:9). (L; T; R;
Saghani; Khafaji; Asas; LL).
Qata ols
To nourish, feed. Aqwdtcj\j£ I
plu. of Qdtun oLi:
Nourishments; Sustenances,
Provisions. Muqitan C~Ju>:
Protector; Controller;
Observer; Controller of
distribution; Powerful keeper;
Who watches.
Aqwdt oljil (n. plu.): 41:10.
Muqitan CwJu (ap-der. m. sing,
ace. IV.): (4:85). (L; R; T; LL)
Qasa jm\I
To compare by measurement;
precede anyone, measure a
thing, imitate anyone. Qausun
^jS: Bow.
Qausain <jy*j$ (oblique dual of
Qausun ^jl , com. gend. n.
dual, gen.): Two bows (53:9).
(L; R; T; LL)
Qa'a^U
To cover, lag behind, walk
cautiously. Qd'atun ^Lc Li:
According to Ibn Jinni, Khafaji
and Ibn Ubaid it is singular and
is synonymous to Qd'un pli
but some others observed it to
be plural of Qd'an Li Li
meaning: Even; Soft;
Depressed; Desert; Waterless;
Barren place; Desolate.
Qd'an Lcli (ace. n.) Desolate
(20: 106). Qi'atun 2juS (n.):
Desert (24:39). (L; T; R; LL)
QalaJU
To speak, say, inspire, profess
(a doctrine), grasp, point cut,
relate, emit an opinion upon,
469
QalaJU
QalaJU
think, answer, reply, transmit
(an affair), indicate a condition
or state or circumstance. It is
also used to describe the
practical upshot of events
without there being any actual
speech or dialogue. Arab poet
says:
Qdlat laha al-'ainain
sam'an wa td'atan.
icU? j l*«~- ayJI If) cJli
"Both of my eyes said to her, 'I
hear and obey." It is also said:
Imtald'a al-Haudzu
wa qdla qatni
"The tank became full and said
that will suffice."
It does not mean that the tank
actually said so, but simply
that its condition implied that it
was full. It is self evident and
state of affairs, as the flame of
candle is its tongue or language.
The purpose of such narration
is only to show the existing
condition of things in a vivid
and graphic form. Qdla JLs
also means to proclaim loudly,
repeatedly and clearly. Qaulun
Jji: Saying; Speech; That
which is pronounced or
indicated; A sentence or a
word. Its plu. is Aqwdl Jljil.
Qillun J-J: Word; Saying
Pronouncing; Speech
Discourse; Conversation
Condition. Qd'ilun JJli
Speaker; Indicator. Taqawwala
Jjjb: Fabricate falsely a saying
or words.
Qdla Jli (prf. 3rd. p. m. sing.):
Said. Qdla "VlS {prf. 3rd. p. m,
dual): They both said. Qdlat cJ li
ip.f. 3rd. p.f. sing.): They said:
Qdlatd Uli (prf. 3rd. p.f. dual.):
They both (f.) said. Qulta cJi
(prf. 2nd. p. m. sing.): You said.
Qultu cJls (prf. 1st. p. sing.): I
said. Qdlu \ji li (prf. 3rd. p. m.
plu.): They said. Qultum ,*Ji
(prf. 2nd. p. m. plu.): You said.
Qulnd LJi (prf. 1st. p. plu.): We
said. Yaqulu J^ (imp. 3rd. p.jm,-
sing.): He says. Yaqula JjJL
(ace): (That) he may say. Yaqul
JJL (imp. 3rd. p. m. sing, juss.):
He may say. Yaqulanna jJyL
(imp. 3rd. p. m. sing, emp.):
Surely he will say. Taqulu ^yj
(imp. 2nd. p. m. sing.): Thou said,
spoke. Taqula k J_ 9 JtJ* (imp. 2nd. p.
m. sing, ace): Thou may say. La
Taqulanna jJyiJ' "i(imp. 2nd. p.
m. sing. Ilneg. emp.): Thou shall
not say; Thou never say. Taqul
JJLi (imp. 2nd. m. sing, juss.):
Thou shall say. Yuaquld *$jh
(imp. 3rd. p. dual, final Nun
dropped): (That) they both say.
Yaqdlu yiiL (imp. 3rd. p. m.
plu. finalMJndropped): They will
say. Taquluna L j_ 3 J_ 9 _aJ" (imp. 2nd.
p. m. plu.): You say. Taqulu
\jijju (imp. 3rd. p. m. dual. ace.
final Nun dropped): They say.
Qui Jj (prt. m. sing.): Say.
Quid *$j£ (prt. m. dual.): You
both say. Quit ^j3 (prt.f sing.):
470
Qama.ls
Qama.ls
Thou (f.) say. Qulu \jij5 (prt. m.
plu.): You (m.) say. Qulna LJU
(prt. f. plu.): You (f.) say. Qila
\£ (pp. 3rd. p. m. sing.): (What)
is said. Sometimes it is used as v.
n. asin4:122and43:88. Yuqalu
JlL (pip. 3rd. p. m. sing.): Is
called, is said. Taqawwala J^iJ'
(prf. 3rd. p. m. sing. V.): He
fabricated lies. Qaulun J_^(v.
n.): Saying a word. Qaulan VyT
(v. n. ace): Command; Word.
Aqawil Jjjlil (n. plu.): Words;
Sayings. This word is not used in
a good sense and has occurred
only once in The Holy Qur'an
(69:44). Qa'ilun Jjli (act. pic.
m. sing.): Speaker. Qai'lina
oJuli (act. pic. m.plu.): Speakers.
(L; R; T; LL)
The root with its above forms has
been used in The Holy Qur'an as
many as 1726 times.
Qama.U
To stand, stand fast or firm,
stand still, stand up, rise, stop,
be lively (in walk), appear in
broad light (truth), come back
to life, rise against,
superintendent, persevere in,
rise for honouring, sustain, rise
for prayer. Qdma bi amririjAj
»li: To undertook an affair.
Qdma bi wa 'dihi s Jl£. jj » li : To
fulfil his promise. Qawwama
,j3: To maintain, erect, set up,
set aright, rectify, make
accurate, awake. Aq 'ama »lil:
To perform (prayer), establish
(a roof), raise (the dead), make
one to stand up, continue, keep
to, remain in (a place), straighten
a thing, render brisk (a market) ,
appoint, set up. Istaqdma
»1£lJ: To get up, rise, be
upright, be in good state, be
straight forward, return to.
Qaum.jii: Nation; Tribe; Party ;
Some people. Qaumatun i»ji:
Station; Pause in prayer;
Revolution. Qawdm flji:
Livelihood; Sustenance
Qiwdm/ Qiydm: »Li /flji
:Mainstay; Normal state;
Condition. Qawwdm flji:
Sustainer; Guardian; One who
manages and maintains the
affairs well, who undertakes
the maintenance and protection
of; Maintainer. Qiydm billdh
JjL »Li: Worship of God.
Qiydmah i«L3: Resurrection,
Hereafter; Day of judgment.
Qdma al-Qiydmah i«LjJI »li:
To raise uproar. Qimat C^J:
Value; Price; Stature of a
person. Qayyim al-Mar'ata
iJyJI^JiThehusband; Guardian
or sustainer of wife. Qayyimah
io-J: True faith. Quyyum *y3:
Self-existing; All sustaining. Al-
Quyyum | »_ ? laJI: One of the
excellent names of Allah.
Maqdm ,\3u>: Abode; Place;
Standing place; Residence;
Rank; Dignity. Maqdmlbrdhim
471
Qama.U
Qama.ls
~A \j> I. Li* : Abode of Abraham,
Taqwim pijJLJ' Make;
Proportion; Symmetry; Stature
of mould; Formation.
Mustaqim +JLU**: Straight;
Right; Undeviating and without
any crookedness. Aqdmah
iolil: To keep a thing or an
affair in a right state; Shortest.
Aqdmah al-salata iftUJ I Julil:
To observe prayer, perform
the prayer with all prescribed
conditions and regularly. The
perfect prayer in which both
body and soul play their part.
Qdma J3 (prf. 3rd. p. m. sing.):
He stood up. Qamu lj-oli {prf.
3rd. p. m. plu.): They stood up.
Qumtum *l^3 (prf. 2nd. p. m.
plu.): you raised up, , stood up.
Yaqumu/Yaquman loyL/ *jh
(ace./ imp. 3rd. p. m. sing.): He
raises, will set up, stands forth,
observes. Yaqumani jL>jL(imp.
3rd. p. m. dual.): Both stood up,
took (the place). Taqumu/
Taquma *jju I *j& (ace./ imp.
2nd. p.f sing.): Arrives; Stands;
Stands firm. Taqum Ju (middle
vowel wdw has been dropped):
(Let) stand up. Taqumu ,j£i
(imp. 2nd. p. m. sing, ace): Thou
stand. Yaqumuna txy*z*i (imp.
3rd. p. m. plu.): They will stand.
Taqumu IjAjH (imp. 2nd. p. m.
plu. final Nun dropped): (That)
you (may) stand, observe. Qum
Ji (prt. m. sing.): Thou stand up.
Qumu \jaj2 (prt. m. plu): You
stand up. Taqwimun *jjij (n. v.
II): Make; Proportion; Formation;
Stature. Aqdma Lolil (prf. 3rd.
p. m. sing. IV.): He put in order,
observed, repaired, established.
Aqamta £**s\ (prt. 2nd. p. sing.
IV.): Thou observed, established.
Aqamu \y\3\ (prf. 3rd. p. m.
plu. IV.): They establish, observe.
Aqamtum *^«il (prf. 2nd. p. m.
plu. IV): You observe Yuqima
L-JL (imp. 3rd. p. m. dual IV):
They both observe. Yuqimuna
jja*£j (imp. 3rd. p. m. plu. IV):
They observe. Yuqimu Ij*-ju
(imp. 3rd. p. m. plu. ace. IV, final
Nun dropped): Tuqimu \j**&
(imp. 2nd. p. m. plu. IV, final Nun
dropped): (May) observe.
Nuqimu *JiJ (imp. 1st. p. plu.
IV.): We will assign. Aqim *Sl
(prt. m. sing. IV.): Thou observe,
keep straight, devote. Aqimu
lj^_j'l (prt. m. plu. IV): You
observe, follow the teachings,
keep, hold, do perfectly, set up,
bear (true testimony). Aqimna
Luil (prt. f plu.): Observe.
Istaqdmu Ij-olii^J (prf. 3rd. p.
m. plu. X.): They kept true, acted
straight. Yastaqimu t.Jc^(imp.
3rd. p. m. sing. X. ace.): Keeps
straight, walks straight. Istaqim
*a!mi| (prt. m. sing. X.): Keep
thyself straight. Istaqima L-JLlJ
(prt. m. dual X.): You both be
straight. Istaqimu I^aJLlJ (prt.
m. plu. X.): You be straight.
472
Qama.U
Qama.ls
Qaimun/Qaiman LJli/ *jl5 (ace J
pis. pic. m. sing.): One who stands.
Qaiman-bil-Qisti Ja.,.>JLl L Uli:
Maintainer of equity. Qa 'i-muna/
Qa'imunu jj^Jli/ouJli (ace./
act. pic. m. plu.): Those who stand
up firmly, who are upright, who
stand. Qa'imatun LJli (act. pic.
f. sing.): Upright (people); Standing;
Arises; Will come. Qiyamun » LJ
plu of Qa 'imum Jli: Standing; v.
n. of Qdma »li: To stand; n.:
Livelihood; Maintenance.
Qiyaman LoLJ (ace.) Source of
maintenance. Qawwamuna
jj-o \j$ (n. inten.): Fullmaintainers;
Guardians; Who takes full care.
Qawwamina oy>\j$(n. ints. ace.):
Full maintainer. Qayyum >Jj (n.
inten): Sustainer; Who makes
others sustain. Al-Qayyum »jliO I :
One of the excellent name of
Allah. Aqwamu .Relative, more
confirmatory, just.): Maqamun
»LLo (n. for place): Place where
one stands, standing, dignity.
Muqamun »liu (v. n. for place
and time): Place; Stand; Station.
Muqamatun LolLo (n. f for
place): Abode; Lasting abode.
Muqimun *JLo (ap-der. m. sing.
IV): Lasting; One lasting; One
long lasting. Muqimina/Muqimi
( _ ? «_JLo/iJUkJLo (ap-der. m. plu.
IV. final Nun dropped): Special
observers; Specially those who
observe. According to ordinary
rules of grammar this word
Muqiminao^Ju> in4: 162oughtto
have been Muqimuna jj-^Ju as
the preceding and the following
1 1 and
words Rdsikhun
j>*-"' i j
Mu 'minun jj^>y> According to
the grammarians and especially
Sibwaih the use of the accusative
(mansub ^j^a^) case in the
expression muqimina al Saldta
'i%^}\ i>u-Jlo instead of the
nominative muqimuna jj^-JLois a
legitimate grammatical device
meant to arrest the attention of the
reader and stress the praiseworthy
quality attached to Prayer and
impress the importance to those
who are devoted to it. The rules of
the Arabic language sanction that
variation for the purpose of
emphasis and arrest of attention,
hence our interpolation of
"specially". Qayyimu *ls (ap-der.
m): Lasting one; Eternal; Right
Qayyimah 'L*l3 (ap-der. f)
Lasting one. Eternal; Right.
Qayyimum/ Qayyiman LJj/,*^
(ace./ n): Right; True. Iqdma
»lil (v. n. IV): Observing.
Iqamatun Lolil (v. n): Halt;
Stopping; Staying. QiydmathoLS
(n): Hereafter; Resurrection;
Judgement. Qaumun *j°>' (n):
Nation; Group; People. Qaumi
^yj> (n. comp. originally it is
Qaumi, the final Yd is dropped
and replaced by a Kasrah): My
people. This word when it comes
in relation to a prophet , it means his
473
Qawiya Jjs
QalaJU
people or his nation to whom he
was sent. Mustaqim ■. ; i...„..« (n.):
Exact right, Straight; Shortest;
Smooth. (L; R; T; LL)
The root with its above forms has
been used in The Holy Qur'an
about 560 times.
Qawiya^
To be, become strong, prevail,
be able to do, be powerful, be
vigorous, be forceful.
Quwwatun 5ji plu. Quwan
Iji: Power; Strength; Vigour;
Resolution; Firmness;
Determination. Shadid al-
Quwd ^jiJI Ju Jui: Lord of the
Mighty Powers. Qawiyyun
"iSj*': Strong; Powerfull
Qawdun *lji: Desert. Aqwd
i^jil: To stay in desert.
Muqwin &jju>: Dwellers of
the desert; of wilderness. It is
derived from the verb Qawiya
^ji which means: It became
deserted or desolate. From the
same root noun Qawd ^jj3
and Qiwd ^jji are derived,
which means desert,
wilderness or wasteland, as
well as hunger or starvation.
Hence Muqwin ^tyi* denotes
those who are hungry as well
as those who are lost or
wanderers in deserted places,
who are lonely, unfortunate
and confused and hungry after
human warmth and spiritual
guidance.
Quwwatun l"j3 (n.): Power;
Strength. Quwd Jj$ (n. plu.): Its
is the plu. of Quwwatun lj3.
Qawiyyun I Qawiyyan jy/ lly
(ace.) Strong. Muqwina 'jjyu
(ap-der. m. plu. IV.): Those who
are needy; Wayfarers of the
desert. (L; R; T; LL)
The root with its above five forms
has been used in The Holy Qur ' an
about 42 times.
Qadza^U
To break the shell (-a chicken) ,
be broken, split, hallow,
assimilate, assign. Qayyadia
JolS: II. To be destined, be
assigned, prepare for any one.
Qayyadzna b-ial* (prf. 1st. p.
/?/w.//.):Wehadassigned(41:25).
Nuqayyidzu JoLjj (imp. 1st. p.
plu.juss. II.): We assign (43:36).
(L, T, R, LL)
Qala Jjli
To make a siesta at noon, sleep
in the middle of the day . Qdilun
^Ls. One who takes siesta at
midday. Maqil J-Jii : Place of
repose at noon, resting place.
Qa' iluna jjJjU (act. pic. m.
plu.): (7:4). Maqil JJu (n. p. t.
ace): (25:24). (L; R; T; LL)
474
Kaf dJ
Kabba LS
Kaf
dJK
It is the 22nd letter of the
Arabic alphabet. According
to Hisab Jummal (mode of
reckoning numbers by the
letters of the alphabet) the
value of kaf is 20. It is the
first of the five abbreviated
letters of the 19th chapter of
The Holy Qur'an. This
abbreviation stands for
"Allah is Kafin *ij I o \S : Allah
sufficient for all.
Ka dJ /Ki J
Ka il: Affixed pronoun of the
2nd. p. sing. m. meaning
"Thee". Its/, form is ki S .
Kunna l jS: Affixed pronoun
of the 2nd. p. m. plu. Its /.
form is Kunna : Ka S is also a
particle prefixed to nouns
and to other particles, and
mean: "as" or "like". Itis then
considered as a proposition,
and governs the noun in the
genitive.
KaDhdlika JJ I JS It is comp. of
Ka (= like) + Dhdlika (= that).
This particle may be translated
according to the contents such
as: like that, so, similarly, likewise,
even so, so shall it be, so the fact
is.
Ka'sun ^-15"
Ka'sun^\S: Drinking cup
when there is in it something
to drink. If there is no
beverage in it, the drinking
cup is called Qadehun sJi
plu. Aqddhun tljil .
Ka'sun ^15" (n.): (37:45, 56: 18,
16:5:17,52:23,8:34). (L; T; R;
LL)
Ka'ayyin £\£
This is a compound of Ka di
(= like) and Ayyu/Ayy in ,j\ (=
which), the double kasrah is
replaced by Nun. This word
is regarded by grammarians
as an indeclinable noun.
Ka'ayyin &)£'- How many;
Many. (L; T; R; LL)
This word has been used in The
Holy Qur'an about 7 times.
Kabba LS
To invert, overthrow, throw
one with the face to the
ground, throw face
downwards, prostrate anyone
on (the face), turn a thing
upside down. Mukibbun llSU;
IV. Grovelling. Kabbat c^S:
To down headlong.
Kubbat cZZ (pp. 4.): (27:90).
Mukibban LSLo (ap-der. m. sing.
IV. ace): (67:22). (L; R; T; LL)
475
Kabata c~T
Kabura JS
Kabata c~$
To abase, throw down,
restrain, overwhelm, prostrate,
expose ignominy, humble,
vanquish with humiliation, be
laid low and humbled, cause to
perish.
Kubita £~£ (pp. 1st. p. sing.)
Shall be laidVqw, humbled: (58:5).
Kubitu \jz£ (pp. 3rd. p. plu.):
Who were laid down and were
humbled. (58:5). Yakbitc~fJ(imp.
1. ace. ): Vanquish wiuihumiliation
(3:127). (L;R;T;LL)
Kabada Juf/Kabida JtJ
To wound in the liver, affect
anyone painfully (cold),
purpose a thing. Kabida iS/
Yakbadu Ju£j: To have a
complaint in the liver, face
difficulty, reach in the middle,
struggle against (difficulties).
Kabad xS plu. Akbad iLSl:
Liver; Middle part; Misery;
Distress; Trouble; Obstacle;
Cavity of the belly; Hard
struggle; Inside; Center; Side.
Kabadin Juf (v. n.): (90:4).(L; R;
T;LL)
Kabura ^T/Kabira 'jS
To be hard, become hard, be
grievous, grow up, be great
KabircijS /Yakbariij&*i: To be
of advance in years, be good.
Kabara jS lYakburu JS^i;. To
exceed anyone in age, become
stout and tall, grow big,
become great, illustrious,
become momentous (affair).
KabbarajS: To increase a
thing, extol, magnify anyone.
Takabbara J&J /Istakbar
jSj^Y. To become haughty,
wax proud. KibrjS: Insolence;
Haughtiness; Heinous crime;
Greatness; Nobility. KibarjS:
Advance in age; Oldness.
Takbtr^^SS : (augmentative
form of a word): Cry of "Allah
is greatest" Takabbur jSz:
Pride; Arrogance. Akabir jA£\:
Chief; Men; Leaders; Nobility.
Walladhi tawalla Kibrahu: He
who took the principle part
there; He who has taken (in
hand) to magnifying it; He who
took (upon himself) to
enhance this ; He who has taken
(upon himself) the main part.
Kabir j~£: Leader; Chief;
Great; Big; Grand; Large;
Elder; Aged; Master.
Kibriya'un 'L^: O rea tness;
Glory. Kabbara jS: Toextole.
Al-Mutakabbir JSc^]\: The
Possessor of all greatness. One
of the excellent names of
Allah. Istikbar j\£jl*\: Stiff -
neckedness. TakbiranSj^Sz::
Glorifying: Kabair J>^'-
Major (prohibitions), plu. of
Kabiratun ~»j~£ ' ■
Kabura j£ (prf. 3rd. p. m.
476
Kabura JS
Kabba LS
sing.): (It) is hard. Kaburatc^jS
(prf. 3rd. p.f. sing.): Grievous.
Yakburu JSu (imp. 3rd. p. m.
sing.): More hard; Harder.
Yakbaru \jj£~i (imp. 3rd. p. m.
plu. ace): They grow up.
Tukabbiru \jJ&-> (imp. 2nd. p.
m. plu. II.): You exalt. Kabbir
JS (prt. m. sing. II.): Exalt.
Akbarna jjS\ (prt. 3rd. p. plu.
IV.): They found (him) dignified
personality. Tatakabbara J&£
(imp. 2nd. p. m. sing. V. ace):
You behave proudly.
Yatakabbaruna ^jJ&Sj (imp.
3rd. pp. m. plu. V.): Those who
behave haughtily. Istakbara
jSjjm\ (prf. 3rd. p. m. sing. X.):
Waxed proud. Istakbartum
^jSs^j[(prf. 2nd. p. m.plu. X.):
You wexed proud. Istakbarta
£jj£jl*[ (prf. 2nd. p. m. sing.
X.): Thou wexed proud.
Istakabru \jjSs~* I (prf. 3rd. p.
m. plu. X.): They wexed proud.
Yastakbir j&J~*J(imp. 3rd. p.
m. sing.): Who behaves
arrogantly. Yastakbiruna
jjj£jl~j (imp. 3rd. p. m. plu.
X.): They behave haughtily.
Tastakbiruna jjjSjl^j (imp.
2nd. p. m. plu. X.): You behave
haughtily. Kibrun jj- (n.) :
Gr§atness; Principle part. Kibar
jS: Old age. Kabirun ^S (act.
2 pic. m. sing.): Old man; Great
sin; Grave offence; Chief; Big
one. Kubara \j£(n. plu.): Great
ones; Leaders. Kabiratun "»j^
(act. pic. f. sing.): Hard; Big;
Great. Kabair J\*£ (n.plu.): Great;
Major. Kubbaran \j\£(ints.acc):
Mighty. Akbaru jS\ (elative):
Greater than; Grave (offence);
Biggest; Greatest, (used both for
good and evil, and for m. and /.
alike). Akabiry}£\(elative. f. of
Kubaru) Greater; Greatly
important. Kubara ,jjS (elative.
n. plu. its sing, is Akbar): Greatest
ones. Kibriya' (L^ (n.):
Greatness; Supremacy.
Mutakabbir jfcj>(ap-der. m. sing.
V. acc.):AnLOgant.Mutakabbirina
{jjj&s* (ap-der. m. plu. V. ace):
Arrogant, stiff neck persons.
Mustakbiruna jjj£j~^> nomJ
Mustakbirina ^jJjSjl** (qcc./
ap-der. m. plu. X.y.Takbiran l^~£j
(v. n. II. ) : Glorifying (God) ; Act of
saying Allah is the greatest.
Istikbdran ljL5u— I (v. n.):
Arrogantly behaving in a proud and
superior manner; Showing too
much pride in oneself and too little
consideration for others. (L; R; T;
LL)
The root with its above forms has
been used in The Holy Qur'an
aboutl61 times.
Kabba LS
To prostrate on (the face), turn
a thing upside down, pure (a
liquid), be hurled. Akabba
477
Kataba
Kataba
LS\: To be overturned, be
turned upside down, throw
down on the face. Takabbaba
*_4^ : To be contracted.
Kabkaba ^Ji£ : To hurl a thing
down into an abyss, bring (a
flock) together.
Kubkibu \yS^ (pp. prf. 3rd. p.m.
sing.): They were hurled down
(26:94). (L; R; T; LL)
Kataba L*i£
To write, note, record, collect,
bring together, prescribe,
ordain, destine, decree,
transcribe, command, inscribe.
Kdtibun ^JlS": Writer; Scribe.
Kitdb oLS" plu. Kutib yJi":
Book; Writing; Scripture;
Written revelation; Decree;
Letter; Prescribed period.
Kitdbiyah ^1^: This word is
a compound of Kitdb + yd +
ltd. The end hd it is called hd
al-waqf or hd al-sukut and used
as a pause, as in 69:20, 26.
Iktataba <-31: VIII. To cause
to be, written. Mukdtabat
c~jI£» : A technical term, means
to allow a slave to get himself
free from bondage on
paying a certain amount as
agreed upon.
Kataba v_J5 (prf. 3rd.p. m. sing.):
He prescribed, ordained. Katabat
C~j£ {prf. 3rd. p.f. sing.): Have
written. Katabta C^S (prf. 2nd.
p. sing.): You have written.
Katabnd L^S(prf 1st. p. plu.):
We prescribed, wrote. Yaktabu
v_*^£j (imp. 3rd. p. m. sing.): He
may write. Yaktub yJ^j (imp.
2nd. p. m. sing.): Records.
Yaktubuna jj~£u (imp. 3rd. p.
m.plu.):Thcyv</nte,record.Aktubu
yj^l (imp. 1st. p. sing.): I shall
ordain. Naktubu yJ^J (imp. 1st.
p. plu): We record. Taktubu
\yj&j(imp. 2nd.p. m.plu.): (That)
you write down. Tuktabu yj^i: It
should be recorded. Iktub y*^]
(prt. m. sing.): Thou write down.
Uktubu \j^£\(prt.m.plu.):Recordl
Write down ! Kutiba ^ r ^(pp. 3rd.
p. m. sing.): Was prescribed; Was
ordained. Tuktabu <*J&J (pip.
3rd. p.f. sing.): Will be recorded.
Iktataba v*^l (Prf- 3rd. p. m.
sing. W/Z.):Hasgotwritten./ifari&a
IjJlS' (prt. m. plu. III.): Write (a
deed of one'3 mission). Kdtibun/
Katiban Lj'l^A^JlS' (ace. / act.
pic. m. sing.): A scribe; One who
writes. Katibuna/Katibina ouJ'lSV
jj-j'15" (ace./ act. pic. m. plu.):
Scribes. Kitdb o \s$ (v. n. ) : Book;
Decree; Ordinance, Law; Write;
Prescribed; Record; Letter; Term;
Scripture; Teachings; Knowledge
reverted to a Prophet; Recorder.
Kitdba L L£ Book; Decree. Kutub
yj^" (n.plu.): Books Records,
Teachings, Scriptures, Laws.
Maktub ^jj^> (n.): Written
Kitdbiyah a-jL^: My record. (L;
T;R;LL)
The root with its above forms has
been used in The Holy Qur'an
478
Katama IB"
Kathara 'j£
about 317 times.
Katama*^
llif
To conceal, restrain (anger),
hide, keep back (evidence),
hold. Kitmdn jLd': State of
affairs without there being
any attempt or desire on one' s
part to conceal or suppress
anything. It may merely be
the result of circumstances
or outcome of nature. La
Yaktamuna jjA^Si: Do not
conceal. This word in 2:146
has a prefixed lam ^i of
emphasis which is called lam
taukid JuSjJ »"5l . It has nothing
to do with the prefixed lam
which indicate "in order to"
or "that he may". In the
second case the lam is called
lam ta'lid JlJL*J .V. The
former lam *i is vocalized
with Fatha and the latter with
Kasrah.
Katama <+z£(prf. 3rd. p. m. sing.):
He hides, conceals. Yaktumu
I*^Ssj {imp. 3rd. p. m. sing.):
Conceals. Yaktumuna jj^£j
{imp. 3rd. m. plu. ): They conceal.
La Yaktumuna jj^£jV: They
do not conceal. Yaktumna j-*^j
{imp. 3rd. p. f. plu. ace): They
(f.) conceal. Taktumuna j-^£j'
{imp. 2nd. p. m. plu.): You
conceal La Taktumu \j*s£s V
{prt. neg. ace): Do not confound.
Naktumu ,*^£j {imp. 1st. p.
plu.): We shall conceal.
(Zamakhshari; L; T; R; LL))
The root with its above forms has
been used in The Holy Qur'an
about 21 times.
Kathaba L^S
To gather, heap up, make up,
collect into one place.
Kathtbun ^-^2: Heap of
sand; Heaped up by the wind.
Kathiban L-if {act. 2 pic. m.):
Sand-heap (73:14), (L; R; T;
LL)
Kathara ^/Kathura JS
To surpass in number or
quantity, increase, multiply,
happen often; To be much,
many, numerous. Kathratun
ij£: Multitude; Abundance.
KautharJjZ : Abundance (of
good things of every kinds).
According to some of the
sayings of the Holy
Prophet 4fj, peace be upon
him. Kauthar J>£ is a river in
Paradise which is "whiter
than milk" and "sweeter than
honey" and it has its margin
composed of pavilions of
hollowed pearls. Kauthar Ji^
is an intensive form of the
noun Kathara^, which in
its turn denotes copiousness,
479
Kathara j£
Kada j'jf
multitude or abundance. It also
occurs as an adjective with the
same connotation.
TakdthurJ)\£j: The act of
multiplying, rivalry, vying in
respect of (riches), emulous
desire of abundance, vying
with one another to excel in
multiplying worldly
possessions. Kathirun vt JLS':
Many; Much; Plenty. This is
often used as an adjective and
has to agree with the preceding
noun in number and gender.
Kathura JS (prf. 3rd. p. m.
sing.): (It) was much, large.
Kathurat CjJS (prf. 3rd. p. f.
sing.): It was numerous.
Kathratun 'ijS(n. v.): Multitude;
Abundance. Kathirun j*p£(act.
2 pic. m. sing.): Many; Much;
Plenty. Aktharu j£\ (elative):
More than; Much more; Mostly;
Most of. Kaththura JS (prf.
3rd. p. m. sing. II.): He multiplied.
Aktharta CjJ£\ (prf. 2nd. p. m.
sing. IV.): You (have disputed)
many a times. Aktharu Ij^lSl
(prf. 3rd. p. m. plu. IV): They
(spread) a lot. Istaktjwrtu
£jJ&jl^\ (prf. 1st. p. sing. IV.):
I would have secured a great
deal. Istakthartum ^J^jl^ I (prf.
2nd. p. m. plu. X.): You made a
great many. Tastakthir jSc^J
(imp. 2nd. p. m. sing. X.): In
order to get more. Takathurun
ylSsj (v. n. IV.): An emulous
quest for more. Kauthar Jj£
(inten. n.): Abundance of good.
A river in Paradise. (L; R; T; LL)
The root with its above forms has
been used in The Holy Qur'an
about 167 times.
Kadaha rjS
To toil, exert, make every
effort to carry out a thing,
labour after anything, labour
hard and actively, toil hard till
one wearied himself, strive
hard. Kadhun r*£\ The act of
labouring after anything.
Kadhan U-.aS' (v. n. ace):
Laborious toiling (84:6). Kddihun
r$\£ (act. pic. m. sing.): Toiling
(84:6). (L; R; T; LL)
Kadara j'J>
To be muddy, be obscure, lose
light, fall, be lure.
Inkadara j Jt&l: To fall, short
cut, become obscure, fade
away, be scattered.
Inkadarat Oj jSsjI (prf. 3rd. p. f
sing. VII): Obscured (81:2). (L;
R; T; LL)
Kada ^J*
To restrain, detain, give little,
stop hand, be niggardly. Akdd
ijJkSl: To reach a hard ground
by digging, stop, prevent,
withhold grudgingly, not to
480
Kadhaba L> "Js
Kadhaba C/if
answer the request.
Akdd tjj£\ (prf. 3rd. p. m.
sing. IV.): He stopped, withheld
grudgingly (53:34). (L; R; T; LL)
Kadhaba Lj'jZ
To lie, say what is not a fact,
lie to, falsely invent, tell lies
about or against, fabricate a
lie, relate a lie, say a
falsehood, be wrong, be cut
off, deceive, disappoint the
expectation of. Kudhiba
oiS": To be victim of
falsehood, falsely accused.
Kadhibun ^J£: A lie; False.
Used also as an adj., lying.
Kadhibun oils' : A (m.) liar.
Kadhibatun h i li": A (/".) liar.
Ka dhdh ab olIS": One given
to lying; A great liar.
Ki dhdh dbun oIJlT:
Falsehood; Giving the lie;.
Denying. Ki dhdh aba ojtf"
Ki dhdh aban l/iS": To belie
outright, belie one and all.
Makdhubun oji5Lo: Belied.
Gh airu Makdhubin
^jjjS^j^J.: Infallible; Which
will never prove false.
Ka dhdh aba o jtf': To accuse
of falsehood or imposture,
falsely deny. Ka dhdh abuni
jgij'iS" : Comp. of Ka dhdh aba
(= accused) + «? (= me).
Tuka dhdhi b&nl) L J&J : Will
you twain deny. Takdhibun
^jl£j: Act of imputing
falsehood. Muka dhdh ibun
>_/i5L»: One who falsely
denies or accuses of
falsehood or imposture.
Kadhaba o'if (pr£ 3rcf. p. m.
smg. ): Lied; Made mistake, (with
a/a: Fabricated a lie against).
Kadhabat c~>JS (prf. 3rd. p. f.
sing.): She lied, told a lie Kadhabu
\yi£(prf. 3rd. p. m. plu.): They
lied, made false promises,
invented lies, (with aid: Lied
against). Yakdhibuna j^-^y.
{imp. 3rd. p. m. plu.): They lie.
Takdhibuna j^jjS^J (imp. 2nd.
p. m. plu.): You lie. Kudhibu
l^iS" (prf. 3rd. p. plu.): They
have been told lie, they were
denied. Ka dhdha ba oiS' (prf.
3rd. p. m. sing. II.): He denied,
gave lie to, cried lies, accused of
lying. Ka dhdha bat cSJS (prf.
3rd. p. f sing. II.): Cried lies.
This form of verb (3rd. p. f.
sing .) when placed before a noun
works for plural as well as for a
singular. Ka dhdha bta \sjj£(prf.
2nd. p. m. sing. II.): Thou did
cried lies Ka dhdh bu y"j£ (prf.
3rd. p. m. plu. II.): They cried
lies. Ka dhdha btum *Ij "j£ (prf.
2nd. p. m. plu. II.): You belied,
cried lies. Ka dhdh ibuni
jyj£(prf 3rd. p. m. plu. II.):
They treated me as a liar.
Ka dhdha bna li/iS" (prf. 1st. p.
plu. II.): We cried lies.
Yuka dhdh ibu y i£j (imp. 3rd.
481
Karab L/^
Karasa ^'ji
p. m. sing. II.): He cries lies.
Yuka dhdh ibu Ij/J^j {imp. 3rd.
p. m.plu. the finalMift is dropped):
They crie lies. Tuka dhdh ibdni
j\jj£j (imp. 3rd. p. m. dual II.):
Will you twain deny.
Yuka dhdh ibuna jjjj£u (imp.
3rd. p. m.plu. II.): Those that lie.
Nuka dhdh ibu ^_/i£j (imp. 1st.
p. plu. II.): Wp cried lies.
Ku dhdh iba ^j£ (pp. 3rd. p. m.
sing. II.): Lies were cried.
Ku dhdh ibat cJj£(pp. 3rd.p.f.
sing. II): Have been cried lies to.
Kidhbun ^JX (n.): False; Lie;
Falsehood, (with aid): Forged
against). „ Kddhibun/
Kadhiban L i 15"/ y> i 15" (ace. /act.
pic. m. sing. ) : A liar. Kadhibuna
jjj i\£ nom. I Kddhibina jjjilS'
(ace./ act. pic. m. plu.): Liars.
Kadhibatun LiS" (act. pic. f.
sing.): Sinful; Liar; Denier.
Ka dhdhd bun ol"i5'(n. ints.): A
great liar. Ki dhdhd bun ^ IjiS" (v.
n.): Giving a lie to someone;
Denying. Takdhibun t_-j <j£j(v.
n. II): Belying. Makdhilbun
k_jji5Lo (pact, pic): Falsified;
That which will prove false.
Muka dhdh ibunalMuka dhdh-
ibinajjjj£u>/tyuJS^(acc. ap-
der. m.plu. II.): Beliers. (L; T; R;
LL)
The root with its above forms
has been used in The Holy Qur ' an
about 282 times.
Karab O^T
To grieve, afflict,
overburden, twist a rope,
tighten. Karbun <->£: Grief;
Distress; Calamity.
Karbun ^>J (v. n.): (6:64, 21 :76,
37:76, 115). (L, T, R, LL)
Karra "J>
'&'.&
To return to, return
successively, run against,
repeat, come back, follow by
turns, be wound (thread).
Karratun "(/: Act of repeating;
A return, Chance to return,
Return of victory, Return of
power. Resurrection, Turn
time. Karrataini c/y^: Two
other times; Twice again;
Again and yet again.
Karratun i£ (n.): (2:167; 17:6;
26: 112; 39:58; 79:12). Karrataini
&>J (n. dual.): (67:4). (L; T; R;
LL;Kf,Jalalain,)
Karasa j-^f
To found (a building); To
gather. Takarrasa^^Z : To
be strongly laid (foundation),
lean upon, enter and conceal
it, be gallant, be hardy, be
severe, be stern. Kirsun <j*£:
Crowd; Party; Way ; Collection
(of houses); Energy;
482
Karasa ^'jS
Karuma >j>
firmness. Karawwasun^j^:
Bulky; Stout; Lion with big
head; Big camel with strong
and firm legs. Strong; Fast;
Firm; Lasting persons. Karas
al-Malik liULJ I ^J: The base
of the king, throne of the
king, capital of the king.
Kurrdsatun 'L*\j£: Book;
Pamphlet.
Huwa min ahl al-Kursi
"He is a learned man."
Ij'al li hddh alha'iti
Kursiyyan
"Make for this wall a stay or
anything to stay"; Resolve or
lean upon a pillar. When the
knowledge throngs on the
mind of a man it is said J>^ I ^f
Karisa al-rajulu.
Majd al-tajiri fi Kisiht wa
majd al d'lim him fi
Kardrisehi
"The honour and glory of a
business man is in his purse
and honour and glory of a
learned man is in his books."
Al-Karasi LS *»\£3\: Men of
learning. Khair al-ndsi al-
Kardsi^ I^SnJ I ^ U I jS : The
best of men are the men of
learning. Kurst ^jZ'-
Knowledge, Learning;
Suzerainty; Dominion;
Majesty; Glory; Throne;
Power. Ibn Jubair said: His
Kursi^^ is his knowledge.
Kursfyyun^Jin.): (2:255, 38:34)
(Bukhari, 64:2/44). (L; R; T; Kf,
Tahdhib, LL)
Karuma ^T/Karama '•£
To be productive, generous,
precious, valuable,
honourable, yeald (rain).
Karuma ,J>: To overcome
anyone in generosity; To be
high-minded, beneficent,
noble, illustrious.
KirdmanLi\j£: Courteously.
Karrama *J>: II. To honour.
Mukarramun *£^>: Honoured.
Karim *jjfplu. Kirdmun .1^5":
Honorable; Noble; Generous;
Kind; Beneficent; Gracious;
Munificent; Agreeable,
Worthy of respect; Holy;
Fruitful; Fair.
Karramta cSj> (prf. 2nd. p. m.
sing. II.): Thou honoured.
Karramna bj>"J>(prf.Ist.p.plii.):
We honoured. Akrama *£\ (prf.
3rd. p. m. sing.): He has honoured.
Akramani &>J*\ (comp.of
akrama+ni. Here the last ni has
been shortened to ni. La
Tukrimuna Lo^^J' V (imp. 2nd.
p. m. plu. neg. ) : You honour not.
Akrimi < y£\ (prt. f. sing.):
Honour; Give due respect; Make
483
Kariha tji
Kariha tji
honourable. Karimun/Kartman
itj/*jj {ace): Noble; Worthy
of respect, Honourable, Holy ; Kind;
Generous; Beneficent; Gracious;
Agreeable; Fruitful; Fair; Grace;
Rich; Respectful. The word Karim
^j has occurred in The Holy
Qur'an as adjective for Allah, for
The Holy Prophet, Gabriel, Holy
Qur'an, Place of reward, the
Throne of Majesty , Joseph and for
provisions. Thus according to the
contents and its place in a phrase
therenderingof the word shouldbe
chosen to suit the contents. Al-
Kartm |»jj£J I : One of the excellent
names of Allah. Kiraman \j>\^(n.
plu. ace. ) : Nobles ; Holy by dignity ;
Gracious. Akram *£\ (elative):
Most benignant; The Noblest. One
of the excellent names of Allah.
Ikram J^Sl (v. n. IV.): Glorious.
Mukrimu *£^> (ap-der. m. sing.
IV.): Who gives honour.
Mukrimuna/Mukrimina uy>^>
/jj^SLo (ace./ pis. pic. m. plu.
IV.): Honoured ones.
Mukarramatun aJ^> (pis. pic.f.
sing. II. Used as adj. of a plu):
Honoured ones. (L; R; T; LL)
The root with its above forms has
been used in The Holy Qur'an
about 47 times.
Karaha 'tj*
t£J\ ll>j> < \j>j
To find difficult, dislike,
disapprove, feel aversion to,
be averse from, loathe, abhor,
detest, be unwilling. Karhun I
Kurhun bjs/tji: Difficult;
Disagreeable; Against one's
will; Pain; Grief. Karihun sj \S:
One who dislikes or is averse
from anything. Makruhun
Sj^SU: Hateful; Abominated.
Karraha oj: II. To render
hateful or difficult. Akraha
t\j\: IV. To compel one to a
thing against his will. Ikrahun
t IjSl: Compulsion.
Kariha tji (prf. 3rd. p. m. sing.):
He disliked, was averse, detested,
considered hard. Karihu \jbj>(prf.
3rd. p. m. plu.): They found hard,
disliked, detested. Karihtumu
\j*lbj> (prf. 2nd. p. m. plu.): you
detested, would loath. Yakrahuna
j^fc^Ssj (imp. 3rd. p. m. plu.):
They dislike. Takrahu \^£z(imp.
2nd. p. m. plu. ace): You thought
hard. Karraha t£(prf. 3rd. p. m.
sing. II): He has made hateful.
Akrahta c&£\ (prf. 2nd. p. m.
sing. IV.): Thou did constrain.
Tukrihu a^SsJ' (imp. 2nd. p. m.
sing. IV.): Thou constrain. La
Tukrihu \j*J*j V (prt. neg. m.
plu.): Do not constrain. Yukrih
s 5sj (imp. 3rd. p. m. sing.): He
forces. Ikrah t\£\ (v. n. IV.):
Compulsion; Force. Ukrih tj^
(pp. 3rd. p. m. sing. II.): He was
forced, compelled. Karihuna
jj>jL5" (act. pic. m. plu.): Those
who considered (it) difficult.
Makruhan I* jj^> (ace. pac. pic.
484
Kasaba C-L3'
Kasafa dLS
m. sing.): f Hateful, Kurhun/
Kurhan 1*^5" /tj£ (ace./ n.):
Hard; Trouble; Pain. Karhan l*^
(ace): Unwillingly. Ukriha ȣ\
(3rd. p. sing. pp. I): Was forced
to. (L; R; T; LL)
The root with its above forms has
been used in The Holy Qur'an
about 41 times.
Kasaba ^1S
To gain, acquire, seek after,
gather (riches), do, commit,
earn. There is a difference
between the I. form Kasaba
>-J.jT and the VIII. form
Iktasaba \...i,:K\. Kasaba <*.»', „t
is used for doing a good or an
evil deed, whereas Iktasaba
>..,,i7^j is used for the doing of
evil deeds which also involves
greater exertion on the part of
the person who commits that
evil. Ma kasabat qulubukum
!^jjii c**.*S Lo: What your
hearts have gained, i. e. what
your hearts have assented to.
Kasaba > r +~£(prf. 3rd. p. m. sing.):
He earned, did, accomplished,
gained, acquired. Kasaba L~£(ptf.
3rd. p. m. dual.): They two did.
Kasabu \j*~£ (prf. 3rd. p. m.
phi. ): They accomplished. Kasabat
c~~£ (prf. 3rd. p. f. sing.): She
accomplished. Kasabtum ,s.y.S
(prf. 2nd. p. m. plu.): You have
earned. Yaksibu y— £j (imp. 3rd.
p. m. sing.): He accomplishes.
Taksibu >~~*£c (imp. 3rd. p. f.
sing.): You (f.) accomplish.
Yaksibuna jj^S^ (imp. 3rd. p.
m. plu.): They accomplish, earn.
Taksibuna jj*~£j (imp. 2nd. p.
mplu.): You accomplish. /feosoia
^*,.^[(prf. 3rd. p. m. sing. VIII.):
He accomplished in the form of sin
or evil. Iktasabat c^ulSl (prf.
3rd. p. f. sing. VIII.): She
accomplished in the form of evil.
Iktasabu ljM»ri1 (prf. 3rd. p. m.
plu. VIII): They accomplished in
the form of evil. Iktasabna jy-ji'l
(prf. 3rd. p.f.plu. VIII): They (f.
) accomplished in the form of evil.
(L; R; T; LL)
The root with its aboveforms has
been used in The Holy Qur'an
about 67 times.
Kasada JuJVKasuda jLS
To be dull (market), sell badly,
slacken, fail in finding
customers. Kasddan\sL*£:
Want of purchasers; Act of
remaining unsold;
Slackening; Slump; Decline.
Kasadan liLJf (v. n.): (9:24).
Slump. (L; R; T; LL)
Kasafa ui—5'
To cut a thing into pieces.
Kisfun t-LJT: Pieces; Frag-
ment; Segment. Kisfan LL.>jT
485
Kasila ^£
Kashaf a <JnL
pi. of Kisfatun ZJu£ : Pieces or
segments Kisafan Li—?
(adverbially): In pieces or
fragments; Layers upon layers
Kisfan \L*$(n. m. sing.): (52:44).
Kisafan lllf (n. plu. (17:92;
26: 187; 30:48; 34:9) (L;R;T;LL)
Kasila J— 5*
To be lazy, idle, slothful,
sluggish, listless, languish.
Kusald AL*S; Listlessly;
Lazily.
Kusald (Jl—i" (n. plu. ace. adj.)
(4:142; 9:54). (L; R; T; LL)
Kasa (Jf -J'
To dress, clothe. Kiswatun Ij^S
: Dress; Clothing; Set of
clothes; Robe covering the
Ka'bah.
Kasauna \jj~S (prf. 1st. p. plu.):
We clothed. (23:14). Iksu l^-il
(prf. plu.): Clothe. (4:5). Naksu
\jLSj (imp. 1st. p. plu.): Clothe
(them) (2:259). Kiswatan sj-i"
(n.):Clothing(2:233,5:89).(L;R;'
T;LL)
Kashata
To remove, take off (the
cover), strip, scrape, skin (a
camel), discover, unveil, be
laid bare. Kushitat cJaJS:
Unviel. In the verse 81:11
the unvieling of the heaven
or the heights signifies the
unveiling of the mysterious
relating to the heavens and
the vast strides that the
science of astronomy will
make.
Kushitat cJa^S (pp. 3rd. p. f.
sing.) (81:11): (L; R; T; LL)
Kashafa
To pull asway, remove, take
off, open up, lay open, lay base,
uncover: Kashfun ul5£: The
act of removing or pulling
asway. Kashifun t-jLiLf: One
who removes, reveals.
KashifatunljJ^S: One (f.) who
removes. Kashafat 'an sdqiha
Lgi Li jx. cil'T: She uncovered
her shanks, she got ready to
meet the situation, she became
perturbed or perplexed or was
taken aback. Yukshafu 'an
sdqin jLi ax ulZ&~>_: When
there is* a severe affliction.
(Baidzawi); When the truth of
the matter is laid bare
(Baidzawi); When the affair
becomes hard and formidable
(kf); When the bone shall be
bared, i.e., when human beings
innermost thoughts, feeling
and motivations will be laid
bare; Veil will be lifted from
all mysteries. Kashafat- ho al-
486
Kazama Ijaf
Ka'aba ^Jtf
KawashifuL^ !j5\J I AlLlS : His
misdoings have laid bare his
shame. Kashafat al-harbu 'an
saqiha Lgi Li jx t-j^- ' '■"■''^ :
The fury and rage of battle.
Kashafa UlZS (prf. 1st. p. m.
sing.): He removed; Took off.
Kashafat 'an Saqiha LpL-,^*
cJlzS : She was greatly perturbed;
She prepared herself to meet the
difficulty. Kashafta cJlZS (prf.
2nd. p. m. sing.): You avert.
Kashafnd LLL? (prf. 1st. p.
plu.): We removed, averted
Yakshifu ljLISsj (imp. 3rd. p. m.
sing.): He will remove. Yukshafu
uCSSu (pip. 3rd. p. m. sing. ): Will
be hard. Ikshif uLliTI (prt.):
(prayer) Rid (us) of this (calamity) ;
Remove from us. Kashfa uL£JT(v.
n.): To rid off, remove. Kdshifun
LjLilS" (act. pic. m. sing.): One
who removes (torment).
Kashifatun iULilS" (act. pic. f
sing.): One of who removes
(torment). Kashifatun oLLili"
(act. pic. f plu): Those (f.) Who
remove (torment). (L; R; T; LL)
The root with its above forms has
been used in The Holy Qur'an
about 20 times.
Kazama JsT
To shut, stop, abstract,
suppress one's anger, choke,
tight or fill something with a
check, abstain from chewing
the end. Suppress or check
rage, restrain anger. Kdzjm
Jo\£: One who restrains,
obstructs or checks his anger.
Kazim*-Jo£: One who is
grieving inwardly and in silence,
repressor of rage, filled with
sorrow that he suppresses.
Makium .jiiSLo: Oppressed
and depressed with grief.
Kdiimin au^li" (act. pic. m.
plu. ace): (3:134; 40:18). Kaiim
fj&£(act. 2 pic. m. sing.): (12:84;
16:58; 43:17). Makium r J&*
(pet. pic. m. sing.): (68:48). (L; R;
T;LL)
Ka'abak-JtT
To become prominent or
eminent, swell, have swelling
breast (a girl), have the breasts
formed. Ka'bun ^aS" :
Anklebone; Cube; Glory.
Dhahaba K 'abuhum |) .fe*S'> r Jb i
: Their glory has vanished.
Ka'bain cr^J^'. Two ankles.
Kawa'ib y-xljS' : Blooming
young maidens; Girls whose
breasts are becoming
prominent or budding;
Glorious; Splendid
(companions) - male or
females. Ka'bah <u*5": The
sacred house at Makkah. It is
so called because of its
eminence. This is a prophetical
name telling that it shall forever
have eminence in the world.
The noun by which the
487
Ka'aba *_J«f
Ka'aba .^J^
sanctuary has always been
known denotes a "cubical
building". This is a massive
stone building, 50 feet on one
side and 45 feet on the other
and the height a little above
the length, now having one
door 7 feet above the ground.
It was in the very first hand, as
the Holy Qur'an tells us,
"founded for the good of
mankind and a means of
guidance for all the people". It
has been rebuilt several times,
but always in the same shape
and raised on the same
foundations, even prior to the
erection of a building on this
site by Abraham some sort of
structure did exit, but it had
fallen into ruins and only a
trace of it had remained. The
word al-Qawaid in 2:127
shows that the foundations of
the house were there which
Abraham and his son Isma'il
had raised. The prayer of
Abraham when he left his son
Ismail and his wife Hagar, "Our
Lord! I have settled some of
my children in an
uncultivatable valley in the
vicinity of your Holy House."
(14:37) shows that the Ka 'bah
had existed even before that
time. A Hadith also supports
this view. When Abraham
returned, leaving Isma'il and
his mother Hagar at that place
by the command of God, he
turned his face to the Ka 'bah
and raising both of his hands,
offered the following prayer,
"Our Lord ! I have settled some
of my children in an
uncultivated valley in the
vicinity of your Holy House.
(Bukhari). Historians of
established authority have
admitted that the Ka 'bah j*j£
has been held sacred from time
unmorial. Diodorus Siculus
Sicily (60 A.D.) while speaking
of the region now known as
Hijaz says that it was specially
honoured by the natives, and
adds that an altar is there, built
of hard stone and very old in
years., to which the
neighbouring peoples
thronged from all sides
(Translation by CM.
01dfather,London, 1935, Book
in, ch. 42, val. II. pp. 211-
213). William Muir says that
these words must refer to the
Holy House of Mecca ... so
extensive an homage must
have had its beginnings in an
extremely remote age (Muir,
p. ciii). Freytag says that there
is no good reason for doubting
that the caaba was founded as
stated in this passage
(Rodwell, under 2:128). The
Ka 'bah is variously mentioned
in the Qur'an as "My House"
(2:125, 22:26), "The Sacred
House" (14:37), "The Sacred
Mosque" (2:150), "The House"
488
Kafa'a lif
Kafara J6
(2:127, 158,3:97,8:35), "The
Ancient House" (22:29,33),
"The Much-frequented House"
(52:4), "The First House"
(3:96). All these different
appellations point to the
eminence of the Ka'bah. Its
cubic shape is the simplest
three-dimensional form, as a
parable of human beings
humility and awe before God
whose glory is beyond anything
that human being could
conceive by way of
architectural beauty.
Ka'bain cr^ {n. dual): Two
ankles (5 :6). Al-Ka 'bah «u*£J I («.):
(5 :95 , 91).Kawa 'iba y^ [/(«#.):
(28:33). (L; R; T; Razi; LL)
Kafa'a \&
To equal, compare. Kufuwan
\ji5: Equal, Like, Comparable;
Corresponding. Kafd'a-tun
slii': Equality; Likeness;
Matching.
Kufuwan \j}o(y.n. ace): (112:4).
(L; R; T; LL)
Kafata
To gather together, draw
things to itself, hasten, be quick
and swift in running, urge
vehemently, fly, contract,
grasp, take. Iktafata cJLal: To
take the whole of. Kifato\j£:
Place in which a thing is drawn
together or comprehended, or
collected or congregated, thing
quick in its motion, receptable
thing. It refers to the law of
gravitation and motion of earth
in space and on its axis.
Kifatan L?ltf(v. n. ace): (77:25).
(L; R; T; LL)
Kafara 'J6
To cover, deny, hide,
renounce, reject, disbelieve
(opposite of belief), be
ungrateful, negligent, expiate,
darken. Kaffarafs&: To
forgive, redeem. Kafir ylf:
Disbeliever; Cultivator; Tiller;
Husband; One who covers the
sown seed with earth;
Ungrateful; Who covers, hides
and conceals the benefit or
favour conferred on him; Dark
cloud; Night; Coat of mail;
Impious. Just as imdn jUI is
the acceptance of the truth so
kufr JS is its rejection and as
the practical acceptance of the
truth or doing of a good deed
is called imdn jUI or part of
imdn jLcl so the practical
rejection of truth or the doing
of an evil deed or sin is called
kufr or part of kufrjS. The
Holy Prophet is reported to
have warned his Companions
in the following words,
"Beware! Do not become
disbelievers or ungrateful
489
Kaf ara j&
Kaf ara 'j&
(KuffarJ*!i& ) after me, so that
some of you should strike off
the necks of others (Bukhari
25: 132). Here the slaying of a
Muslim by a Muslim is
condemned as an act of
kufrjiS. In another tradition it
is said, "Abusing a Muslim is
transgression, and fighting
against him is kufr J5"
(Bukhari 2:36). Ibn AtMr in
his well known book Al-
Nihayah writes, "Kufr y£is of
two kinds, one is denial of the
Faith itself and the other is
denial of a fraction (far') or
branch of the branches of
Islam. On account of this
denial a person does not get
out of the pail and Faith of
Islam. This is what is called
Kufrun duna Kufrin Jo jji
j&: AKufrJo low, vile, weak,
beneath, below, inferior or
behind the KufrjZ. So this
second Kufr j£ cannot be
simply equated with
"Unbeliever" or "Infidel" in
the specific and restricted
sense. These are the one who
reject the whole system of the
doctrine of Islam and the Law
promulgated in The Holy
Qur'an as amplified by the
Holy Prophet, peace be upon
him. Such^/r^Sbrings them
out of the pail of Islam.
KufurjjJiZ: Disbejief,
Ingratitude. Kufran l v i.S":
Denial. Al-Kafirj\&\\ Who
denies La ilaha Illalldhu
Muhammadun Rasulallah
(There is no other, cannot be
and will never be one worthy
of worship other than Allah,
and Muhammad is His
Messenger). Its plu. is Kdfirin
,jjjs\£ and Kuffdrj\j£ '. Kwdfir
j*i^£: Expiation. Kaffaratun:
Whichis given as an expiation.
Kafurjjj£ : Camphor. Kaffara
j&: (II.) To cover, expiate.
Akfara j£\: How ungrateful.
mdAkfar Js&\ (elative): How
ungrateful (he is). It is a verb
of wonder(.F7 'lal-Ta 'ajjubAjd
*_j*j«dl), which is formed on
the measure of Af 'ala IV, with
a prefixed hamzah from any
adjective.
Kafara j& (prf. 3rd. p. m. sing.):
He committed breach of faith,
disbelieved, rejected the faith,
disobeyed, became ungrateful,
denied, showed ingratitude.
KafaratOj&(prf. 3rd. p.f. sing.):
She disbelieved, became
ungrateful. Kafarta CjJ& (prf.
2nd. p. m. sing.): Thou disbelieved
Kafartu Csj£(prf. 1st. p.f. sing.):
I rejected, refused, have nothing to
do with. According to Mujahid,
these are the meaning of the word
KafartuCjjZ'm 14:22. Kafartum
*jjj& (prf. 2nd. p. m. plu.): You
denied, rejected, disbelieved.
Kafaru \jjj& (prf. 3rd. p. m.
plu.): They disbelieved, denied
Kafarna \jj£(prf. 1st. p. plu.):
Wedisbelieved. Yakfuru J&Jdmp.
490
Kaf ara 'J&
KaffaLiT
3rd. p. m. ace. at the end Nun is
dropped): They disbelieve, are
unthankful. Yakfuruna jjjiSy.
{imp. 3rd. p. m. plu.): They reject,
denied. Takfuruna jjj*& (imp.
2nd. p. m. plu.)'. You denied.
TakfurunijjjJ&J(imp. 2nd.p. m.
plu. comp. of Yakfuru. + ni (= ni):
You are unthankful to me (2: 1 52).
Takfuru \jjj&u (imp. 2nd. p. m.
plu y acc. last Nun dropped): Ukfur
j£\(prt. m.s/«g.): Disbelieve that.
Nakfuru j&S(imp. 1st. p. plu.):
We disbelieve. Akfuru j£\ (imp.
1st. p. plu.): I disbelieye, am
ungrateful. Ukfuru \ i J&\(prt. m.
plu. You disbelieve. La Takfur
j&Si (prt. neg. m. sing.): Deny
not. Kufira j£ (pp. 3rd. p. m.
sing.): Was denied. Yukfaru j&J
(pip. 3rd. p. m. sing.): Is rejected.
Lan Yukfaru \jJ&j jJ (pip. 3rd.
p. plu.): They will not be denied
(reward there of). MaAkfar J&\ Lo
(elative): Hpw ungrateful (he is).
Kufrun j£(y. n.): Ungratefulness;
Disbelief; Denial. Kufran \J&(v.
n. ace. ) Kdfirun ji^S (act. pic. m.
sing. ) : One who refuses to believe ;
Ungrateful; rejecter. Kafiratun
'iji 15" (act. pic.f. plu.): Disbeliever
women. Kafiruna/Kafirtna jjji IS"
/^y 15" (/ace): Those who have
no belief; Disbelieving people.
Kawafir j^\^ (v. n.pi): What are
given as an expiation. Kufuran
Ijji5"(v. n. ace): Denial; Infidelity;
Disbelief. KufurunlKufuran j£/
\y£ (ace./ ints.): Tljankless.
Kuffarun /Kuffa-ran \j\1£/j\j&
(acc/n. plu.): Disbelievers; Those
who hide seeds under the ground
(57:20). Disbelievers. Kaffarun I
Kaffaran \j\j£ / Jj& (ace. ints.):
Persistent and confirmed
disbeliever ; Persistently ungrateful.
It is ints. form of Kdfirun and
Kufrun. Kaffara J& (prf. 3rd. p.
m. sing. II.): He expiated, purged.
Kaffarna \jj£(prf. 1st. p. plu. II.):
We purged. Yukaffir j&j (imp.
3rd. p. m. sing. II. juss.): He will
purg§, make clean. Ukaffiranna
^jt£\ (imp. 1st. p. sing. emp. II.):
Surely I shall purge. Nukaffir j&j
(imp. 1st. p. plu. juss. //.): Weshall
purge. Nukaffiranna "jJ&J (imp.
1st. p. plu. emp. II) : Surely we shall
purge. Kaffir j£ (prt. m. sing.):
Thou may purge (prayer).
Kaffaratun "t>Jj£(ints.ofKaffara):
Expiation; Purgation. Kufran j \j&
(v. n.): Rejection; Disapproval.
Kafur jji\S (n.acc.): Camphor.
(L; R; T; Nihayah; Zamakhshari;
LL)
The root with its above forms has
been used in The Holy Qur'an
about 525 times.
KaffaLiT
To withhold desist, refrain
from, withdraw, keep back,
hold outthe hand. Kajfun Lif:
Hand; Palm of the hand.
491
Kafala JiT
Kafala JiT
Ja'ala qallihu Kaffaihv. He
began to wring his hands. It
is the action of a man who is
repenting or grieving and
therefore metonymical
denotes repeptance or grief.
Kdffatun Xs\S: Of; From.
Kdffin Li IT: Altogether;
Wholly; Entirely;
Universally; Completely;
Repulsing (the satan);
restraining oneself or others
(from sin).
Kaffa u& (prf. 3rd. p. m. sing. V.
assim.): He withheld. Kaffaftu
cJu6 (prf. 1st. p. sing. V. a$sim.)\
I warded off. Yakuffu iJSsj (imp.
3rd. p. m. sing.): H,e will restrain.
Yakuffuna jj*£~t (imp. 3rd. p.
m. plu. assim. V.): They will
ward off. Yakuffu \jj&^ (imp.
3rd. p. m. plu. assim. ace. V.
final Nun is dropped) : Withhold.
Kaffaihi ^J>S (n. dual, final Nun
is dropped) : Both hands ; Both of
two palms. Kdffatun iSlS* (act.
pic. ace): All; Wholly; Together;
Entire. (L; R; T; LL)
The root with its above forms
has been used in The Holy Qur ' an
about 15 times.
Kafala J^
jiSL.'; -&£
To take care of, nourish,
bring up for another, be
guardian of, be responsible
for, entrust, stand security or
surety. KiflunJJiZ: A portion,
like part, responsibility. Dh u
al-Kifl: JiSJljj (Hizkil or
Ezekiel of Bible), One
possessed of abundant
portion (of knowledge), who
has pledged himself (to God),
whom God gives strength.
There is a town called Kefil
which is situated midway
between Najaf and Hillah
(Babylon) which contains the
shrineof Ezekiel. It is still
visited by Jewish pilgrims.
Nebuchadnezzar carried him
toBabylonin570B.C. where
he died in captivity. He is
therefore also called the
Prophet of the Exile.
Yakfulu JjiSsj (imp. 3rd. p. m.
sing.): Take charge of.
Yakfuluna jjJu£j (imp. 3rd.
p. m. plu.): They will bring him
up, take care of. Ikfil JjiSl (prt.
m. sing. IV.): Entrust. Ward.
Ikfilnihd I^jJuSI (dual ace. ni
=me and ha =it): Entrust it over
to me. Kaftlan "%J& (ace: act.
2 pic): One who„ takes
responsibility. Kiflin JJiS* (n.):
Portion; Responsibility. Kiflain
oJuS" (n. dual): Two portion.
Dh u al-Kifl JJiUljj (n.
proper): Prophet Ezekiel. (L;
R; T; LL)
The root with its above forms
has been used in The Holy Qur ' an
above 10 times.
492
Kafa JS
Kalaha ^IT
Kafa^
To be enough, sufficient.
Kdfin <J\£ for Kdfiyun^jlS:
One who is sufficient for.
Yakfi^^&S: Will be sufficient
(fasaydkfikahum *4SLJ5L-*i
is compound of fa + sa +
yakfi + ka + hum). Kaf&^jZ:
He sufficed, was enough.
KafaindLJ&: We suffice. In
Kafaindka ^hJ^ the verb is
used with accusative.
Sometimes the first object
takes Baas in 4:6. Sometimes
both objects are drawn
together, as in 15:95 as
frequently observed, for the
purpose of explaining it, verb
formed for perfect tense is
translated as if it was for
imperfect tense and vice
versa.
Kafa ijif (prf. 3rd. p. m. sing.):
He sufficed, was enough. Kafaina
LJ&(prf. lst.p.plu.): Wesuffice.
Yakfi LS i£^ (imp. 3rd. m. sing.):
Will be sufficient; Suffices (fasa-
yakfikahum *^5LjiSL— £). Lam
Yakfi LS i£u J (imp. 3rd. p. m.
sing. juss. final Niin is dropped) :
Was not enough. Kdfin o 15* (act.
pic. m. sing.): Sufficient. (L; R;
T;LL)
The root with its above four
forms has been used in The Holy
Qur'an about 33 times.
Kala'a^T
To protect, keep guard, keep
safe.
Yakla'u JISsj (imp. 3rd. p. m.
sing.): He will protect (21:42).
(L; R; T; LL)
Kaliba yJif
To bark (for days). Kalbun
yJ5": Dog; Any animal of
prey. Kalb al-Bahr^J I yl^
Shark. Kalb al-Barr^ I yJ^
Wolf. Mukallibina i>ul5Lo
Those who train dogs or other
beasts or birds of prey for
hunting. It i$ a plu. of
Mukallibun *_J[SL».
Kalb ydS" («.): (7:176; 18:18,
22). Mukallibina julSLo (ap-
der. m.plu. II. ace): (5:4). (L;R;
T;LL)
Kalaha ^tf
To put on a sour, austere,
harsh, astrigent, stern, grave
look; look with frown, wear a
grin of pain and anguish,
express foolish satisfaction,
endure pain, show
disappointment, grin with
lips, make contracted face
and its surrounding parts;
Stern, severe, forbidding
looking,. Kdlihun j^J-li":
493
Kalifa Jfc
Kullun IT
Grinning ones with displaced
face and its surrounding parts
and teeth.
Kalihuna jjJ-lS' (ac?. ^>/c. m.
plu.): They grin (from pain and
anguish) (23:104). (L; R; T; LL)
Kalifa JK
To take pains, be zealous, be
engrossed by an object.
Kallafa uu£: II. To impose (a
difficult task), compel a
person to do anything much
difficult, make responsible,
charge any one. Mutakalliftn
(jruJKjL»: Those who are given
to affectation, who are led by
nature or habit to practise
deceit and falsehood;
Imposters.
Yukallifu ljjISsj {imp. 3rd. p. sing.
II. ): He charges, tasks. Nukallifu
ljjISnj (imp. 1st. m. plu. II.): We
charge,burden,tax. Tukallifu <J>&J
(pip. 3rd. p. m. sing. II): You
charge. Tukallafu ua&J(pip. 3rd.
p. m. sing. II.); It is charged.
Mutakallifina jv$£jj>(ap-der. m.
plu. V. ace): Those who are given
to affectation (and are impostors).
(L; R; T; LL)
The root with its above five forms
has been used in The Holy Qur ' an
about 8 times.
Kalla^
To lose father and child, lose
direct heirs, be weary, tired,
weak, have only remote
relations.
Kallun 3^ («■): Heavy or useless
burden; Weariness; One who
depends on others for his livelihood
(16:76). Kaldlatun aW&: One who
has no child (4:12), one who has
neither parents left nor a child
(4:176). (L;R;T;LL)
Kullun 3^
All; Whole, Totality;
Universality; Each; Everyone;
Each one; Entirely; Totally;
Kullama US: Whenever;
Every time; Often as; So often
as; As often as; How often;
Whatever. Kullaman LJS:
Whosoever. Kild *$£, m. and
Kilta cif/.: Both; E,ach pf the
tv/o. KulI/Kullan < J6 /'jS: (ace,
part, or a substantive «.): It is
used with a complement either
expressed or understood,
(muqaddar jJJLo) and is
translated as: "all", "whole",
" each " , " every one". When the
complement is understood it
takes tanwin or nunnation ( -
the soun4 of an, in or, un i.e.
Kullun JT, Kullan %£, Kullin
Hi") at the end of indefinite
nouns and adjectives and
governs alike the singular and
494
Kalla "W
Kalama J£
plural. It is most often used as
mudzaf (having a correlative
noun) to take the following
nouns in genitive: Kulluhum,
*^IS", Kulluhu <JX Kulluhd \^S
or // Kulli ajalin A>\ J5\J, to
denote "every" and "entirely".
(Farra' ; Mughni: L; R; T; Asas;
Ubkari;LL)
This word is used in The Holy
Qur'an about 358 times. Kullama
US' is u§ed as many as 15 times.
«Mfla3i'isusedtwice(4:91;23:44).
Kalla ^
By no means, not at all. This
particle signifies rejection,
rebuke and reprimanding a
person for what he has said
being untrue. It also denotes
that what has been said before
is wrong and what follows
after it is right. It also used to
reject the request of a person
and to reprimand him for
making it. It is therefore called
by grammarian as the particle
of reprimand or repulsion
(Taubikh; L; R; T; Mughni;
Ubkari; Zamakhshari; R; LL)
Kalama J£
r&j. ,»]£/ 5 ill/
To speak, express. Kalimatun
4-0.15": Word; Expression;
Proposition; Speech;
Sentence; Saying; Assertion;
Expression of opinion;
Decree; Commandment;
Argument; News; Sign; Plan;
Design; Glad tidings; Creation
of God; Prophecy. Unit of
language consisting of one or
more spoken sounds that can
stands complete utterance;
That which is said; A promise;
A sound or a series of sounds;
Communication of an idea. The
announcement of Jesus'
advent had been made in the
Books of the Prophets before
him, so when he came it was
said, "This is the prophetic
word" and so he was called "A
word of God (Razi). The great
lexicographer al-Zabidi, the
author of Taj al- ' Arus says that
Jesus has been called Kalimat
Allah jjJ I Ld/because his words
were helpful to the cause of
religion. Just as a person who
helps the cause of religion by
his values is called Saif Allah
*ij I uL.ui (the sword of God) or
Asad Allah <oJ I x* I (the lion of
God) so is the expression
Kglimat Allah JJ I idS". Kallama
J/iTheactofspeaking^a/am
J)h£: Saying; Speech; Idea
occurring in the mind even if it
is not expressed. Takallama
Jt£j: To utter a word, speak.
Kallama j£ (prf. 3rd. p. m. sing.
II): He spoke much. Yukallimu
jJSsj {imp. 3rd. p. m. sing. II.): He
speaks. Tukallima J&J(imp. 2nd.
p. m. sing. ace. II.): Thou shall
495
Kilta Ids'
Kamala $S
speak. Ian Ukallim J£\ jJ (imp.
1st. p. sing, ace): I shall not
speak. Kullima J£ (pp. 3rd. p.
m. sing. II.): Would be make to
speak. Takallamu J&J(prf.3rd.
p. f. sing. V.): Shall speak.
Yatakallimu JSo (imp. 3rd. p.
m. sing. V.): He speaks. La
Tukallimuni jj-JSsJ' *i (imp. 2nd.
p.m. plu.): Do not speak to me.
Nukallimu J£j>(imp. lst.p.plu.):
We speak. Natakallamu J&SJ
(imp. 3rd. p. m. plu. V.): they
speak. Takliman l*Ji£j' (v. n.
II.): an act of speaking. Kaldmun
fj£ («.): Speaking; Speech.
Kalimatun 2~d£: (n.): Word;
Verdict; Proposition; Saying;
Agreement. Kalimatun oLK
(n. plu.): Commandments;
Prophetic words Kalim JiS" (n.
plu.): Words. Its sing, is
Kalimatun. (Razi; L; R; T; LL)
The root with its above sixteen
forms has been used in The Holy
Qur'an about 75 times.
Kilta IdSVKila^
Both of two; The twain of.
Kilta LliT(f, part.): (18:33). KM
"^ (m.part.) (17:23): (L; T;
Zamakhshari; Muhit; LL)
Kam *T
It is interrogative conjunctive
a domination particle
meaning: How much; How
many; How long a time.
(Zamakhshari: Muhit;
Mughni)
Kum J>
Suffix of the 2nd. person of
the person of the personal and
possessive pronoun,
masculine plural meaning:
You; Your. (L;T;
Zamakhshari: LL)
Kuma iS
Suffix of the 2nd. person
masculine and feminine of the
dual meaning: You both; You
two. (LL; L; T; Zamakhshari:
Muhit)
Kama IS
A particle meaning: Because;
As; Even; Since; Just as. (L; T;
Zamakhshari; Muhit; LL)
Kamala J^IVKamula ^S
Kamila ^S
To be complete, whole,
perfect, achieved. Kdmilun
J.-o L5": Complete; Whole;
Perfect. Akmila jjfl: IV. To
complete, perfect, fulfil.
Kamilaino^Li[£ ': (Twain)
entire; two full, two complete.
KamilaturiiLi\£: Entire; Full;
That fulfils its object.
Akmaltu cJu5l (imp. 3rd. p. m.
sing. IV.):l completed, perfected
(15:3). Tukmilu J-«5^J' (imp. 2nd.
496
Kamma *£
Kanasa j*2"
p. m. plu. ace): You complete
(2: 1 85). Kdmilain oJu \S {act. pic.
m. dual): (Twain) entire; Two full
ones; Two complete ones (2:233).
Kamilatun Zb> IS" (act. pic.f. sing. ) :
(2:196, 16:25). (L;T;R;LL)
Kamma "J>
fa ^
To cover. Akmam»L£\ plu. of
Kimmun If : Sheaths or spathes
is which the flowers of the
fruits are enveloped; Buds.
Akmam .LSI (n. plu.): (41:47,
55:11). (L;T;R;LL)
Kamiha LS
To be blind, dim (eye), be blind
from birth, wander at random.
For difference between
Kamiha **£ and Amiya ^as.
see 'Amiya { Ju-.
AkmahaZSl (m. ofKamhdBEA-,
plu.of Kumhun <uf . The blind
(3:49,5:110). (L;T;R;LL)
Kanada jiT
To be ungrateful,
unacknowledge (benefits).
Kanud$j£: Very ungrateful .
Kdnidun JulS" (act. pi.).
Kanudun $j£(n. v. elative, comm.
gender): Very ungrateful (100:6).
(L; T; R; LL)
Kanazajlf
To collect and store up, treasure,
bury in the ground a treasure.
Kanzun y% plu. KunuzjyZ:
Treasure; Buried treasure; Any
property whereof the portion
that should be given in alms is
not given; Anything in which
property is hoarded in secret.
According to a Hadith that
treasure is not Kanz _p out of
which Zakat has been paid
regularly.
Kanaztum £j$ (prf. 2nd. p. m.
plu.): You treasured. Yaknizuna
jjy&Ximp. 3rd. p. m.plu.): They
treasured. Taknizilna jjj£j(imp.
2nd. p. m. plu.): You treasure.
Kanzun yS (v. n.): Treasure. (L;
T; R; LL)
The root with its above four forms
has been used in The Holy Qur ' an
about 9 times.
Kanasa ^JZ
To enter her covert (gazelle),
retire. Kunas ^^-J'plu. of Kdnis
(-uli'. Those (planets) that
continue their forward course
(along their orbit) and then
disappear; Those that hide
themselves in their places of
setting; that (rush ahead and
than) hide, those planets which
497
Kanna^
Kahuna '^£
from their proximity to the sun
occasionally hide themselves
in his rays, Setting planets.
Kunnas J£(n.plu.):(8l:l6) (L;
T; R; LL)
Kanna^
To cover, conceal, keep secret,
keep from sight, hide. Kinnun
l£ , plu. Akinnatun and Akndn
j LSI. Akinnatun Sifl is also the
plu. of Kinanun: Coverings of
any kind, Veils; Shelters.
Makniin j^l5Lo: Well
preserved; Embedded in shell;
Carefully guarded; Hidden;
Kept close. This is an ancient
Arabican figure of speech
derived from the habitat of the
female ostrich which buries
its eggs in the sand for
protection.
Aknantum *£LiSl (prf. 3rd. p. m.
plu. IV. assim.): You conceal, keep
hidden. Tukinnu^Jiimp. 3rd. p.
m. sing. IV. assim.): Hide;Conceal.
Akndnan jLfl {n. plu.):
Conversing; Places of retreat. Its
sing, is Kinnun. Akinnatun ol
(n. sing.): Covering. Maknunun
jj^> (pact, pic): Carefully
guarded. (L; T; R; LL
Zamakhshari)
The root with its above five forms
has been used in The Holy Qur ' an
about 12 times.
Kahafa^wi^'
To fill caves or places or
protection. Iktahafa : To enter a
shelter or cavern, go under
ground. Kahf ul£: Place of
refuge; Protection from trouble,
danger or pursuit; Place to hide;
Place to go into hiding ; Shelter;
Cavern; Cave; Refuge. Itis said,
Huwa Kahfa qaumihi aj>jS
Ui$£jt>: He is the shelter, refuge,
helper, protection of his people.
Saghaniquotes:
"I was forfhem a strong place of
refuge and fast shield."
KahfdL^(n.): (18:9, 10, 11, 16,
17, 25). (L; T; R; LL)
Kahala ^
To reach old mature age, be
full-grown, be of the age when
a persons hair becomes
intermixed with hoariness, be
of the age between thirty and
sixty years or of middle age.
Kahlan h^ (n.): (3:46; 5:10).
(Tha'labi; Mu gh ni: Asas;L; R; T;
LL)
Kahuna -j^
To be priest or soothsayer,
pretend to be a diviner. Kdhin
498
Kaba^lS"
Kara ,tf
£*15" : Priest; Soothsayer.
Kahinun j^LS" (acf. pic. m.
«ng.): (52:29;'69:42). (L; R; T;
LL)
Kaf-Ha-Ya-'Ain-Sad
Initial letters of the 19th chapter
of The Holy Qur'an and the,
abbreviations used in it. KdfS
stands for Kdfin ol5" (Allah is
sufficient for all), Ha t for Hddin
i U> ( He is the true guide) Yd ^
for Ydmin jyL (Absolver of
mercy and security and
blessings). 'Aini- for A/?wz»JU
(The All-knowing) and Sad ^
for SddiqJsL? (The Truthful).
See also MuqattVdt.
Kabao^
To drink out of a goblet. Kub
^Jfplu.Akwdb^j Ij5"l: Goblet;
Cup.
Akwdb yl/l («. p/w.): (43:71;
56:18,76T5;88:14).(L;R;T;LL)
Kada atf
To be about to, be just on the
point of, be well nigh, intend,
wish. Kada yaf'alu JjuL ilS":
He was near or about to do.
Kidtu adhhaba *_Jbil oif: I
was on the point of departing.
Lam yakid yardhd IAjjJXj J:
He has not seen her. Ma akddu
absuruj^3j\ ilSl L» : I scarcely
see. Akddu ukhfiha <Lji> I i 15" I : I
wishtomanifesther. Whenused
with a negative the negation
applies to the verb which follows
kada j 15", as Md kdduyaf 'aluna
j^i*!; \j i IS" L (2:7 1 ): They had
no mind to do it. La yakddu
yubinu jl£j*^i>uj:Hecanhardly
express himself distinctly. It is
used as an adverb, thus it is always
attached to another verb.
KaidunJ^S: Plot; Strategy;
Fraud; Trick. MakidxS^:
Plotted
Kada jIS" (prf. 3rd. p. m. sing.):
Was about to do. Kcidu \j$\£ (prf.
3rd. p. m. plu.): Were about to.
Kadat os\£(prf. 3rd. p.f. sing.):
She had well nigh, was about to.
Kidta Cjj£(prf. 2nd. p. m. sing.):
Thou had well nigh. Yakddu jl£j
(imp. 3rd. p. m. sing.): He has well
nigh. Lam Yakad -\£j J (imp. 3rd.
p. m. sing.juss.): He hardly can.
Takadu s\£j(imp. 3rd. p.f. sing.):
Are well nigh. Yakaduna jjs&i
(imp. 3rd. p. m.plu): They hardly
can.Akddu jlSl(jmp. lst.p. sing.):
I am about to (unveil it). (L; R; T;
LL)
The root with its above forms has
been used in The Holy Qur'an
about 24 times.
Karajtf
To wind, twist. KawwarajjZ:
(II.) To make (the night) to
499
Kaukaba ^S^
Kanajjli -
alternate with (the day), to
revolve upon, fold up, flow
into, shroud, make one thing
lap over an other, cause to
interwine. Takwir^^J : The
act of folding.
Yukawwiru j^£j {imp. 3rd. p.
m. sing. II. ): He causes tq revolve
(39:5). Kuwwirat CjJjZ (pp. 3rd.
p.f. sing. II.): Will be folded up
and so darkened (8 1:1).(L;R;T;
LL)
Kaukaba i-Sjf
To shine, glisten.
Kaukab y^J^ ( n -) : Star,
Constellation; Whiteness in the
eye; Dew drops; Water source of
a well; Brightness of iron; Sword;
Main part, Youth in the prime of
life; Chief of horsemen; Garden-
flower; Asterism, Tract which
differs in colour from the land in
which it lies; Youth who has
attained the period of adolescence
and whose face has become
beautiful ; Armed man; Mountain
Chief part of a thing. (6:26, 12:4
24:35).pl.Kawdkib^S\j^(31:6
82:2). (L; R; T; LL)
Kana 'j \£
To be, exist, happen, occur,
take place, become, be such
or so. When used with a direct
ace. of the predicate it means
"To be something". When it
follows a perfect it means past
perfect, and when used with a
following imperfect its
denotes duration in past or
progressive past (=istmirar
j)ja^i I which, may be
translated as "used to". It is
also a way to express a fact
which is beyond doubt and a
happening of the past which
cannot be denied, and is
expressed in the form of past.
Kanat lahum Jannat al-
firdaus^jijjl\ 2sj> *^J cjLT:
For them will be Gardens of
Paradise; They will have
Garden of Paradise (18:107).
Innahu kana Ghaffara j \£ <0 1
j lie: (71:10). He is a Great
Protector as ever. Kana jtS":
Was; Existed; Happened;
Occurred; Took place; Were;
Used to; Is^ever; Is; Worthy
of. Yaku iiL: Would be. It is
thejuss. form of Yakunu jj£j,
where two final letters waw
and nun are dropped. Yakun
^5y : It is the juss. form of
Yakima jj^y. injuss. of Yakun
jj5y . Yakund LjjSy.: Both are,
were, will be. It is thejuss,.
form of Yakunani jljj5y.
Yakunu: It is thejuss. form of
Yakununa jjJj5nj. Takun ^C:
It is thejuss. fgrm of Takunu
jj5\J . Taku lit: It is thejuss.
form of Takunu jj£j , where
the two letters waw, and nun
are dropped. Akudi I: I was. It
is the juss. form of Akunu
500
Kanajl^
Kana^li'
jj5"l where two letters wdw
and nun are dropped. Nakuna
jj5nj: We were. Nakun ^J : It
is the juss. form of Nakuna
jj&j where wdw is dropped.
Naku dL : It is Hhejuss. form of
Nakuna jj& where two letters
wdyv and nwn are dropped. Kun
^Z: Bel Makdnun jl5U :Side,
Place; Abode, Purpose; Status;
Way; Condition. Makdnatun
ajL5Lo: Place; Way; Condition;
Purpose; Intention; Ability;
Place of existence or being.
According to Baidzawi it is
an accusative of verb ellipsis
alzimu - remain in. 'Ald-
makdnatikum *ScJ I5L« ^jLt Do
what you can or act as best
you can or remain where you
are and do your worst.
(Kashshaf). Some authorities
are of the view that the word
has been , derived from
Makana q£j», in which case it
signifies greatness, high
rank, high standing,
honourable place or position.
When used in this sense the
expression would mean,
"you look upon yourselves
to be great or high in rank,
now come and exert your full
power and then see what the
result will be".
Kdna jo (prf. 3rd. p. m. sing):
Was; Existed, Happened;
Occurred; Took place; Were;
Used to; Is ever; Is become;
Worthy of. Kanat c*j\£(prf. 3rd.
p. f. sing.): Was. Kdna lib* (prf.
3rd. p. m. dual.): The twain (m.)
were, are. Kanata Luis' {prf. 3rd.
p. f. duaI): t The twain if.) were.
Kunta C^S (prf. 2nd. p. m. sing.):
Thou were Kunti cJf (prf. 2nd. p.
f. sing.): Thou (f.) were. Kuntu
cu5" (prf. 1st. p. sing.): I am, was.
Kuntum pZ^Qjrf. 2nd. p. m.plu.):
You are, were. Kunna ^ (prf.
3rd.p.f.plu.): They (f.) are, were.
Kuntunna oU5" (prf. 2nd. p. f.
plu.): You (f.) are. Kunna \j£(prf.
1 st. p. plu.):Wewere. Kanu \y\£
(prf. 3rd. p. m. plu.): They were;
They used to be. Yakunu jj£j
(imp. 3rd. p. m. sing, nom.): Is.
Yakuna jj£j (ace): He has been.
Yakunan \jj& (imp. 3rd. p. m.
sing, emp.): Surely shall be. Yakun
j£S(imp. 3rd.p.f. sing, juss, Wdw
is dropped): Was. Yaku t>lu(imp.
3rd. p. m. sing. juss. two final
letters Wdw and Nun are dropped.
Yakuna bj£j (imp. 3rd. p. m.
dual juss.): Both will be.
Yakununa jyj&~t (imp- 3rd. p.
m. plu.): They will be. Yakunu
IjJjSsj (imp. 3rd. p. m. plu. ace.
final Nun dropped): They are to
be. Yakununna ^jSL; (imp. 3rd.
p. plu. m. emp.): They certainly
shall be. Takunu jjSnj (imp. 2nd.
p. f. sing, nom.): She certainly
shall be. Takunaj^J(imp. 3rd.):
To be. Takunu \jjj& (imp.
2nd. p. sing, nom.): Thou are
occupied, (imp. 2nd. p v sing,
ace.) Thou be. Takun du'(imp.
2nd. p. m. sing. juss. Wdw
501
Kawa j j5*
Kada a IT
dropped): Ja&M t<Su'(imp. 2nd. p.
m. sing. juss. Wdw and Nun
dropped): La Takunanna jjj£j'
V (imp. «eg. emp.): Benot(thou).
Takuna lij£j (/mp. 2nJ. p. m.
dwa/ final iVwn dropped):
Takununa j^JjSsJ' (imp. 2nJ. p.
m.plu.nom.): You will become.
Takunu ljjj& (/mp. 2«d. p. m.
p/M. ctcc. final Mm dropped): You
maybe.A&Hna jj£"l(/mp. 75t.p.
smg. ace): I may be. LamAkun
jjSl J (j/np. 1st. p. sing. neg.
juss. Wdw and Nun are dropped):
I was not. Nakuna jj& {imp.
1st. p. plu. flee): We became.
Nakun ^£j (imp. 1st. p. plu.
juss. Wdw is dropped): We
became. Naku Aj (imp. 1st. p.
plu. juss. two final letters Wdw
and Nun are dropped): We are.
Nakunanna ^j£j {imp. 1st. p.,
plu. emp.): We shall be. Kun ^
(prt. m. sing.): Be thou. Kuni
^J>£ (prt. m. of. sing.): Be thou
of; to show the desire as the
Holy Prophet^ said:
JU-iuiU^. Kunu \jjj£ (prt.
m. plu.): Be you. Makanun j ISU
(n./.): Place; Side; Abode; Plight,
Status. Makdnat ijlSLo: Keep
your place. Makdnatun ajISLo
(«. /.): Place; Way; Condition.
(L; R; T; LL)
The root with its above forms
has been used in The Holy Qur ' an
as many as 1,393 times.
Kawa ijjf
To burn, sear, scorch, brand,
cauterize.
Tukwd jj& (pip. 3rd. p. f.
s/ftg.): She willbebranded(9:35).
(L; R; T; LL)
In order that, so that. Kaild
*^L5": Lest; In order not to; So
that not. (L; R; T; LL)
Kai i_£ (particle): Kaila "iLS"
(com. particle of Kai + La).
The root with its above two forms
has been used in The Holy Qur ' an
about 10 times.
Kaida xS
To contrive, arrange,
manage, plot, exert one's -
self, strive, scheme, order of
affairs with excellent
consideration or deliberation
and ability, devise, plot a thing
good or bad, work or labour
at, execute or accomplish,
effect an object, scheme
strategy of war. Kaidx^:
Skilfull ordering;
Arrangement etc.
MakidunxS**: Plotted
against; Victim of strategy of
war; Victim of plot.
Kidnd Lo5" (prf. 1st. p. plu.):
We contrived. Yakiduna jjxS^
502
KafaolS'
KanajjlS'
(imp. 3rd. p. m. plu.): They
devise. Akidu j*£\ (imp. 1st. p.
sing.): I devise. Akidanna J JuSl
(/mp. is?. /?. szng. emp.y. I will
indeed plan a stern plan. Kiduni
jjjS(comp. of kiduprt. m.plu.
+ ni, shortened from ni) : Contrive
you all (against) me. Kiduni
^J>3±S (comp. of kidu IjjS prt.
in. plu.+ ni): Qontrive (against)
me. Kadan \j£ (y. n. ace):
Device. Makidiina jj -L^SLo (act.
pic. m.plu.): Victim of their own
strategy of war. (L; R; T; LL)
The root with its above forms has
been used in The Holy Qur'an
about 35 times.
Kafa olS*
To cut a thing, give a shape
to. Kaifa JiS: How? Like?
As? It is an interrogative
particle employed to enquire
quality of a thing or its
condition or to question
about the manner in which an
action has taken or may take
place. It is also used as an
exclamatory particle implying
negative sense.
Kaifa JsLS (particle). (L; R; T;
LL)
It is used in The Holy Qur'an
about 83 times.
KalaJlS'
Js£f J V
To measure, weigh, compare.
Kailun J-j^: Measuring out,
Measure; Quantity. Kaila
BaifjJj J-i": A camels' load.
Mikydl JL5>-«: the vessel in
which things are measured.
Kalu \j]\£(prf. 3rd. p. m. plu.):
They give by measure. Kiltum
♦liS' (prf. 2nd. p. m. plu.): You
measure. Iktalu [pllS] (prf. 3rd.
p. m. plu. VIII.): They take by
measure. NaktalJs£S(imp. lst.p.
plu. VIII. ji&S;): We get by measure.
Kailun AS (v. n.): Measuring.
Mikydl JLSU (n. f ): Place of
measure; Vessel by which things
are measured. (L; R; T; LL)
The root with its above forms has
been used in The Holy Qur'an
about 1 6 times.
Kana jli*
j\xj : Li"
To submit, humble, resign.
IstakdnajSjLjjV. To humiliate
oneself, show inconsistency.
It is VIII form of Sakana ^5w
meaning "to stop", the Alif
being due to a license known
as Ishbd ' & Lij or saturation.
Istakanu IjjI^lJ (prf. 3rd. p.
m. plu. X. It is a form of sakan):
They did show inconsistency
(against their adversary) (3:146,
23:76). (L; R; T; LL)
503
Lam J
La J
Lam
JL
The 23rd letter of the Arabic
alphabet, pronounced as lam
»% equivalent to English L.
According to Hisdb al-
Jummal (mode of reckoning
numbers by the letters of the
alphabet) the value of lam is
30. As an abbreviation it
means Allah. It is of the
category of Majhurah t>jj& .
La J
Prefix: An affirmative
intensifying particle, used as
a corroborative, when written
or pronounced with fat hah it
means "verily", "surely",
"indeed", "certainly", "truly",
"by" (an particle of oath), a
preposition denoting
possession, as li^J , land U,
laka iii), lahu <J, lakum *£J:
To me, us, thee, him, you. It is
also used as preposition
expressing attribution, design,
as al-Majdu lillahi *1)jl»wJI:
Glory be to God. Laka al-
amru y?i\ kill: It is to thee to
decide the affair. It denotes
both the genitive and dative
cases meaning: "to", "for",
"unto", "on account of", "in
order to", "belonging to", as
'Ala J, I expresses the
condition of a debtor, so does
Li J that of a creditor, thus
Li'alaihi <lJ*^: He owes me.
When prefixed to the aorist
conditional it gives it the
force of an imperative. When
immediately following Wdw
j and Fa <J it is generally
written with ajazm and with
a fathah when preceding any
of the affixed pronouns, as
Laka dU, Land LI , Lahu <J.
The affix of the first person
singular is an exception to
this rule, Li being written with
a kasrah. La is with fathah
when preceding the article
al, then it causes the later to
drop its Alif or Hamzah. Li is
with Kasrah to indicate the
possession (Milkiyyah
^L5nJL>), deserving (Istihqdq
jllfriu,'}), "because of", "for
the purpose of ", "to become" ,
"let do" (of imperative), as a
substitute for lid A\ "to", as a
substitute for Fi^ "in", "for",
as a substitute for 'Ala ( _ s Lt
"on", as a substitute for 'An
j.£ "of", "about". Lam of
emphasis and lam al-
TauktdxSj^l ."if has nothing
to do with Li. This Lam is with
Kasrah, which means "in
order to "or" that he may".
The former is vocalized with
Fathah and the latter with
Kasrah. The particle Li
denotes purpose, result,
consequence, end, as it is
504
LaV
La'aka &i
said, Lidu lil maute wahnu lil
khardbi: Bear children that
they should die and build
houses that they should fall
into ruin. The significance is
not that you should bear
children for death, or you
should build houses to destroy
them, but it denotes the end
and result of such an action.
SuchLdm is called Lam 'dqbat
c~iU mi also denotes cause,
such Lam is called Lam
Ta 'ff/JJiJij.V. In Arabic anew
sentence never begins with a
particle, a sentence or clause
or expression must be taken as
understood for that ellipse, as
before 106: 1 . It is also used as
correlative of an oath particle,
as in 12:91, and as an particle
of oath, as in 15:72, and
introducing a conditional
particle, as in 59:12, and for
the puipose if it occurs after
Kdna j \S, preceded by negative
particle, as in 3:179, and as a
lam of imperative, to mean "let
do", to use the verb in a
transitive sense, as in 37:103,
to use as a command or order
as in 24:58 and 59. (Baqa; L;
T; R; Mughni, Ukburi; LL)
La*tf
An adverb of negation and
particle of negative, "no", "not
at all", "do not", "not" (with
nouns and verbs). When
followed by the aorist
conditional it serves as a
negative imperative. When
used to deny the existence of a
thing (equivalentto Laisa ^^J)
it generally governs the
accusative, which then loses
nunnation. The particle is
sometimes used to draw
pointed attention to the subject
which is about to be introduced
and to signify that it is so clear
and obvious that it needs no
swearing or reason to support
it, or it may be intended to
repute an understood
objection, as in 90:1, or in
repudiation of what is said
before, and an ellipse of the
negative is to be observed as
in75:l,2(L;R;T;LL)
La'aka iAf
To send a message, send
anyone towards. Mal'akatun
iSjAjs: Message, mission.
Malakun^iLa, plu. Mala 'ikatun
iSS%>: Angel. According to
Raghib and Abu Hayyan its
root is Mini , , Lam J, Kdfdi.
Malaka diL> : To have power
or dominion over, be capable
of, able to do, rule over, give a
support, control. All the six
variation of the root indicate
the meaning of power and
strength, courage, intensity
and hardness (Razi).
505
La'la'a Ytf
Labba U
The angels are calledMald 'ikah
iSjiTjui because they bring
revelation and they are entrusted
with the management,
supervision and control of the
forces of nature (79:5). The
representation of angels as
possessing wings (35: 1) by no
means indicates the forelimbs
of a bird which fit it for flight.
The wings of the angels are
forces comprised within the
designations of angels,
obviously a metaphor to
express speed and power with
which God's revelations are
conveyed and the power and
speed with which their other
functions are executed. In
Arabic the word Jandh rL>
stands for power, as they say,
Huwa Maqsus al-jandh
-LJ.I
jj&9 <7^ ° j£>
He is the one who lacks strength
or power or ability or he is not
important. The multiplicity of
the wings of the angels, two or
three or four, means to stress
the countless ways in which
God causes His commands to
materialize within the universe
created by Him. The
expression "they bear two,
three, four or more" signify the
number of Divine attributes.
The angels possess powers
and qualities in varying degrees
and in accordance with the
importance of the work
entrusted to each of them. Some
of the angels are endowed with
powers and qualities greaterthan
the others. Arch- Angel Gabriel
is endowed with six hundred
wings orsixhundred attributes.
(Bukhari, on the authority of Ibn
Mas ' fid) . Malakain : Two angels.
Malakun JJu (n.): Malakaini
cr&b» (n. dual, ace): Mala 'ikatun
i£j%> (n. plu.): Its root is JJ or
aJu (L;R;T;LL)
These words have occurred about
78 times in The Holy Qur'an .
La'la'a ¥tf
To shine, glitter, blaze, be
bright. Lu'lu'anl}}}}: Pearl;
Large pearl.
Lu'lu'an IjJjJ (gen. n.). (L; R; T;
LL)
This word has occurred about six
times in the Qur'an.
LabbaCJ
To be gifted with a penetrative
mind, be kind hearted. Lubb
CJ plu. Albdbun ^jU\: Heart;
Middle part; Core; Pulp of a
fruit; Mind; Intelligence; Pith;
Quintessence; Choice part;
Pure; Stainless. Labib y^J :
Gifted with a sound judgment;
Assiduous.
Al-Albab oLWI (n. plu.): (L; R;
T;LL)
506
Labitha ^J
Labasa ( _ r J
This word has occurred about 1 6
times in The Holy Qur' an.
Labitha dJ
' ill
To delay, tarry, sojourn,
remain in a place. Ma labitha
an fa 'ala Jj«i ^c <S~J to : He was
not long before 'doing it.
Talabbatha t^llJ: (V.) To
remain in a place.
Labitha '^J (prf. 3rd. p. m.
sing.): Remained, stayed, lost no
time, delayed not. Labithta c«iJ
{prf. 2nd. p. m. sing.): Thou"
stayed. Labithtum -sl2(prf. 2nd.
m. plu.): You stayed.' Labithu
IjiJ (prf. 3rd. p. m. plu.): They
stayed. Yalbathuna jjlJo (imp.
3rd. p. m. plu.): They stayed.
Lam Yalbathu jiJj(imp. 3rd. p.
m. plu. juss.): They stayed not.
Ldbithina ujV^f (act. pic. m.plu.):
Those who are staying.
Talabbathu cJJj (prf. 3rd. p. m.
plu. V.): They stayed. (L; R; T;
LL)
The root with its above forms has
been used in The Holy Qur' an
about 3 1 times.
Labada jJ
Jul/: lijJ
To stick, adhere, make
together, become felted,
remain in a place, squat, dwell
(in aplace), cleave to. Lubadan
IaJ: Much; Vast (wealth).
Libadan\iA : Crowd; Dense
crowd; Closely packed like a
lion's mane.
Lubadan IjJ (n. ace): (90:6)
Libadan IjlJ (sing. Libdatun
»xJ ): (72:19). (L; R; T; LL)
Labisa ^^J / Labasa^-J
Labasa ^^iTo cover, cloak,
obscure, mystify, render a
thing obscure and confused to
another. Labsan L*J:
Confusion. Labisa ^2: To
wear, put on, be clothed in,
envelop, conformed. Libas:
Garment; Clothing; Covering;
Dress. Libas al-Ju ' t> jJ- 1 ^ LJ :
Extreme of hunger; Hunger
which clothes them on every
side like a vesture. Labus ,_^_>J
: Coat of mail. Yalbisu j^L:
To obscure. Both the verbs
have the same root Lam J , Ba
o , Sin j*.
Yalbasuna jj....Ji; (imp. 3rd. p.
m. plu. ) : They shall wear. Labasna
L— J (prf. 1st. p. plu. with 'aid).
We would have obscured Yalbisu
l _ r *Ju (imp. 3rd. p. m. sing. ace.
final Nun is dropped): Confound;
Obscured; R; T; LL)
This root with its above three
forms has occurred in The Holy
Qur' an about 23 times.
507
Labana ad
Lahiqa J»J
Labana uU/Labina "^J
To give to anyone milk or curd.
Labina ^J: To have the udders
filled with milk. Labanan LJ:
Milk, curd.
Labanin jJ (n.): (47:15).
Labanan LJ(n. ace): (16:66). (L;
R;T;LL)
Laja'a LJ
To take refuge, retreat, shelter,
protection, flee to. Malja'un
*L*lc: Place of refuge.
Malja'u ,UJu («.): (9:57,118;
42:47). (L; R; T; LL)
Lajja^
To exceed the limit, persist
obstinately, insist upon a thing,
be querulous. Lujjatun a^J: A
great body of water; Pool.
Lujjiyyun j^*J: Vast and deep;
Expanded and fathomless
(sea).
Lajju Ij3- (prf. 1. assim. V.):
They persist, in (23:75; 67:21)
Lujjatan XkJ in. ace): (27:44).
Lujjiyyin ^>J (n. adj.): (24:40).
(L; T; R; LL)
Lahada j>J
jbJL's llo.
To make a niche or receptacle
for a corps, deviate from, stray
from the right path, act unfairly .
AlhadajJ-\: IV. To deviate
from that which is lawful and
right, put to a perverted use,
act profanely towards, incline,
seek, allude. Ilhads\J-\ :
Profanity; Wrongfully.
Multahdan ±*c\*: Place of
refuge, shelter. Iltahad .i*jJI:
To take refuge.
Yulhiduna jj-A^Ju {imp. 3rd. p.
m. plu. IV.): Those who deviated
from therightway (7:180; 16:103;
41:40). llhadun jLL| ( v. n. IV.):
(22:25). Multahada jl*Jlo {n.p.
VIII): (L; T; R; LL)
Lahafa dik)
v_is-JJ : liad
To cover with a clock or a
sheet, wrap in a garment.
Ilhafan liU- 1: To be importune,
demand with importunity,
persist.
Ilhafan liLU (v. n. IV. ace): (2:
273). (L; T; R; LL)
Lahiqa jpJ
To overtake, reach, attain,
catch up, cleave, join. Alhaqa
jj-l: To join to or unite with
another.
Yalhaqu IjiiJu (imp. 3rd. p. m.
plu. juss.): They joined, united
(3:170; 62:3) Alhaqtun ^U-\
508
Lahama IsJ
Ladai ^J
(prf. IV) Joined them: (34:27).
Alhaqna LiU-l (prf. 1st. p. plu.
IV.): We shall unite (52:21).
Alhiqni ^ylai-l (prt. m. sing.
IV.): I join (12:101; 26:83). (L;
T; R; LL)
Lahama 1»J
To feed with flesh. Lahmun
Jl. plu. Luhumun »jJ-: Flesh;
Meat.
Lahmun/ Lahman *£• / LJ- («.
/ace): Luhumun »^J- («. /?/«.).
(L; T; R; LL)
The above two forms of the root
have occurred about 12 times in
The Holy Qur' an.
Lahana ^*J
To incline, modulate, make a
change in the tone. Lahnin
j.i: Tone; Accent;
Modulation; Way of speaking;
Tenor not to speak straight;
Mode of speech; Oblique
pronunciation; Speech with
a mode showing speakers
inner feeling contrary to the
obvious meaning of the word.
Lahni^jJ- (n.): Tenor of Speech
(47:30). (L; T; R; LL)
Lihyatun ilsJ
Lihyatun il*J : Beard.
Lihyati ^^-^ (n.):My beard.
(20:94). (L; T; R; LL)
Ladda jJ
ji 5 fjj
To hold an alteration with
any one, quarrel, contend
violently, withhold, hinder.
Luddun jJ plu. of Aladdu jJI
: Very contentious; Fond of
quarreling ; Most contentious
of all; Most contentious of
adversaries in a dispute;
Stubbornly given to
contention.
Aladdu 4JI (etetive): (2:204).
Luddan I jj {ace): (19:97). (L;
T; R; LL)
Ladun jjJ
At; Near; With; From;
Presence; In the presence of;
For.
Ladun jjJ: Particle of place or
proposition. It is more specific
than 'Inda ilc (Raghib: L; T;
R;LL)
This word has occurred about
eighteen times in The Holy
Qur' an.
Ladai ^J/Lida <^jJ
At; Near; From; Presence;
In the presence of; For a
particle of place, or
preposition. The meanings of
Ladun and Ladai (and Lida
^jJ) are the same. In The
509
Ladhdha 1)
Lasana ^U
Holy Qur' an Ladun is always
found preceded by Min, with
Ladai ,jjJ andLat/a ^ jJ this
is not the case. (L; T; R; LL)
This word has occurred about 22
times in The Holy Qur' an.
La dhdh a U
% < fjJ
To be sweet, delicious,
delightful, pleasant, gratifying
the senses, find agreeable, take
pleasure in. La dhdh atun ajJ:
Pleasure; Delight.
Tala dhdh ujjj (imp. 3rd. p. m.
sing., assim. V. ) : They find delight
in (43:71). La dhdha tun »U (n.):
Delight (37:46; 47:15). (L; T; R;
LL)
Laziba L>J
To stick, adhere, be fixed
firmly and closely. Lazib *~>ji:
Sticking; Firm; Cohesive;
Adhesive.
Lazib k_>jV (act. pic. m. sing.):
(37:11)! (L;T;R;LL)
LazimaljJ
To stick close to, to cling,
associate, adhere, belong,
attend, fasten, remain. Lizdm
JJ : III. Ensuing of necessity;
Abiding punishment; Inevitable;
That whichinescapably follow
and overtake. Alzama*-) I: IV. To
affix firmly, compel one to do a
thing.
Alzama *$\ (prf. 3rd.p. m. sing.
IV.): Made them observe, Affixed
firmly (48:26). Alzamnd L^ojJI
(prf. 1st. p. plu. IV.): We made to
cling (17:13). Nulzimu *£>(imp.
1st. p. plu.): We shall thrust it
upon, you. Anulzimukumu
\_y£*j>}L>\ (comp. of 'an -
interogafive particle + nulzimu
*£>+Kumu \j*£ pronoun, written
combined): Shall we thrustitupon
you? (11:28). (L; T; R; LL)
Lasana -yJ
To seize one by the tongue,
bite one in words, make a thing
sharp-pointed. Lisdn jLJ:
Language; Tongue; Epistle;
Letter; What as speech can be
pronounced by the tongue.
Lisdn Sidqin j LJ J • i ~^'-
Lasting and sublime good
name; Truthful mention of
eminence; True and lasting
renown; Good reputation; Full
of wisdom and true talk;
Fearless in expressing beliefs;
Good works constituted and
continued to the good name
(litt. language of truth).
Lisdn jl—J (comm. gen.):
510
Latufa <_ikJ
La'allaj*)
Alsinatun 2s~J\ (plu. of Lisdri):
(L; T; R; LL)
These two words have occurred
about 25 times in The Holy Qur ' an.
Latufa LikJ
To be delicate, graceful,
elegant, gentle, kind, fine. La?«/"
uiJaJ: Gracious; Kind; Gentle;
Subtle; Sharp-sighted; Acute;
One who understands.
Talattafa *_iIaJLi: To show
kindness, act with courtesy and
gentleness, act with
cleverness.
Walyatalattaf ciLkJj (prt. 3rd.
p. m. sing. V.): And let him be
courteous, let him behave with
great care, conduct himself with
caution. This word is just at the
middle of The Holy Qur' an. Half
the letters of the word: Waw j,
Lain J, Yd ^j, Td J? belong to the
first half and remaining four to the
second half. (18:19). Al-Latif:
■JLJiDI: All Subtle Being;
Unfathomable; Incomprehensible.
One of the attributive names of
Allah. (L; T; R; LL)
This root with its above two forms
has accrued 8 times in The Holy
Qur' an.
Laziya^^y
To blaze, stir (fire), burn with
(anger) . Laid ( _ s kJ : B lazing fire ;
Flame of fire, raging flame.
Talazzfl (_jiaij {imp. 3rd. p. f.
sing.): Flaming fire (92: 14). Laid
JiJ («.): (70:15). (L;T;R;LL)
La'iba L~*}
t_*xL : Lju
To play, disport, doll (baby),
jest, pastime (in an non serious
thing), engage in idle sport
without meaning or purpose.
Ld'ib *_*c*if: One who jests,
who do an act with the object
of recreation; Sporting.
Nal'abu yJJd {imp. 1st. p. plu.)\
We jest, play. Yal'ab v_JJu (zra/?.
3rd. p. sing, juss.): He may play.
Yal'abuna j_^*Jij {imp. 3rd. p. m.
plu.): They jest. Yal'abu l_^*Ju
{imp.3rd.p. m.plu.juss. final Nun
dropped) : They jest. La 'ibun t_*£ V
{n.)\ Play. La'ibina ou-t*^ {act.
pic. m.plu. ace): Those who play.
(L; T; R; LL)
This root with its above forms has
occurred in The Holy Qur' an about
20 times.
La'allaj*)
Perhaps; May be that; It is
hoped; To be happy. It is used
to denote either a state of hope
or fear, whether that state
pertains to the speaker or to
the addressee or to someone
else. According to RazI it is
used for a person where one
intend to show his remoteness
from a thing. It is also used to
511
La'ana jjJ
Lagaya^J
signify that the people imagine
that someone is now perhaps
going to do a deed, to denote
expectation or doubt combined
with expectation. It also
signifies not doubt but certainty,
as in 2:21. It is one of those
particles which are, as said by
grammarians, resemble verb.
Like Anna jl it governs the
noun following in the ace. It is
also used as a substitute for
Hal an interrogative particle. It
is frequently used with the
affixed projiouns such as
La 'allaka <ilLJ,La 'alliya^J**}.
(L; T; R; LL)
This partical has occurred about
129 times in The Holy Qur'an.
La'ana ^
To drive away, execrate,
deprive one of mercy and
blessings, condemn, curse.
La' in ^xV: One who
condemns. Mal'unun jjJtU:
Accursed.
La'ana j*J (prf. 3rd. p. m. plu.):
He has condemned. La 'anatc^jJ
(imp. 2nd. p. sing.): It curses.
La'ana L*J (prf.. 1st. p. plu.):
We condemned. Yala'nu 1 >*L
(imp. 3rd. p. m. sing.): He
deprives of his mercy. Nal'anu
,j*k>(imp. Ist.p.plu.y.Wedeprive
of our mercy. Al'an ^*JI (prt.
prayer). May deprive them of thy
mercy. Lui'na jjJ (pp. 3rd. p. m.
sing. ) : Was deprived of his mercy.
Lu'inu \j^*l(pp. 2nd. p. m.plu.):
They have been deprived of his
mercy. La'nan L*J (n. ace):
Condemnation; Curse. La 'natun
jLliJ (n.): Condemnation; Curse.
La 'inun j^ic*^ (act. pic. m. plu.):
Those who condemn. Mal'unina
ay^*Ju (pact. pic. m. plu. ace):
Condsamedones.Mal'iinatuljjjih
(pet. pic.f. sing.): Condemned one.
(L; T; R; LL)
This root with its above forms has
occurred about 41 times in The
Holy Qur'an.
LaghabaLJJ
To be fatigued, weary.
Lughubun ^~>jm: Weariness;
Fatigue.
Lughubun *->jm (v. n.): (35:35,
50:38). (L; f; R; LL)
Laghiya^yJ/Lagaya^i)
To talk nonsense speech,
make mistake consciously or
unconsciously, use vain words,
make noise and raise a hue and
cry (to interrupt), talk
frivolously (to drown the
hearing „ of another).
La gh wan IjJj : Idle talk;
Nonsense speech which is
vain and idle; Vain talk and
512
Lafata cJJ
LaffaLi)
thought which is futile and
frivolous.
Alghau _j.j«J I (prt. m. plu.):
Interrupt by making noise.
Lagh wu/Lagh wan jJ«J/ ljJ«J (n.
/ace): All that is vain and idle.
Laghiyatun 'Ls.'i (n. act. pic. f.
sing.): Vain and idle. (L; R; T;
LL)
This root with its above four
forms has occurred about 1 1
times in The Holy Qur' an.
Lafata
To turn aside, pervert, bend,
look (back), wring, twist,
avert (the face) from.
Talfita cJiiu (imp. 2nd. p. m.
sing, ace): Turn away from
(10:78). La Yaltafitc^b V (prt.
neg. 3rd. juss): Let not look
about (11:81; 15:65). (L; R; T;
LL)
Lafaha «1)
To burn, scorch.
Talfahu nlfcf (imp. 3rd. p. f.
sing.): It will scorch (23:104).
(L; R; T; LL)
Lafazaiki) /Lafizalai)
To cast forth, eject, reject,
pronounce, utter.
Yalfizu JaiL (imp. 3rd. p.
in.
sing.): He utters (50:18). (L; R;
T;LL)
Laffa Li)
LiJL'iLiI
To roll up, wrap, conjoin, be
entangled (trees), be heaped,
joined thick and luxuriant.
LaftfuLJ): Mingled crowed.
Alfdf JliJI:: Trees thickly
planted and with interlacing
boughs. Iltaffa LkJI: (VIII.)
To join one thing to another,
rule against the other,
enwrap.
(JLmJu JjLmJI C -jLtJ I
Iltaffat al-Saq bi al-Saq
When one shank rubs
against the other shank.
(75:29).
It is an idiomatic phrase
denoting the affliction is
combined with affliction. The
noun saq J L» ( shank) is of ten
used in the sense of difficulty,
hardship, vehemence,
distress in many Arabic
phrases. Qamatal-Harbu 'aid
saqin: The war broke out with
vehemence. Kashf anil-sdq:
It is a well-known idiom and
refers to a person when
difficulty befalls him. The
word sdq is mentioned to
express the difficulty of a
case or an event and to tell of
the terror occasioned thereby
so that he prepares himself
for the difficulty.
513
Lafa li)
Laqata Li)
Zamakhshari says, it is a
proverb signifying the hardness
of an affair and the severity of
a calamity and the origin of it is
in the fight and the flight and
the tucking up of their garments
from their shanks in fleeing
and the disclosing of their
ankles . Razi holds the meaning
of sdq to be shiddat or difficulty,
hardship, vehemence and
quotes five verses in support
of this. Only gross ignorance
of the Arabic language would
make anyone adopt the literal
significance of the word sdq
(shank) in the face of the
recognized idiomatic uses of
the word, (see also sdq.)
Iltaffat cJLJI {prf. 3rd. p. f. sing.
VIII.): Rubs against the other„(in
death agony) (75 :29). Alfdfan UUJI
(n. plu. ace): Thick and luxuriant
(78:16). Lafifan ULiJ (act. 2 pic.
m. sing, ace): Gathering;
Assembling (17: 104). (L;T; R; Kf:
Ibn Athir; Razi; Qamus; LL).
Lafali)
To find a thing or any one.
Alfayd LaJI {prf. 3rd. p. m. dual.
IV.): They twain found. (12:25).
Alfou jji}\(prf. 3rd. p. m.plu. IV.):
They found. (37:69). Alfaind oytJI
(prf. 1st. p. plu. IV.): We found
(2:170). (L;T;R;LL)
LaqabaCJiJ
t_JiL : L-JLt
To give nickname to another,
revile, give name of reproach.
Laqabb\ r Ji}, plu. Alqdb ^j\j]\:
Nickname - good or bad.
Alqab ^UOI (n. plu.): (49:1 1). (L;
T; R; LL)
Laqaha^JiJ
rJiL : L*iJ
To impregnate, vaccinate,
fertilize. Lawdqiha «iljJ:
Impregnating; Fecundating;
Fertilizing (by pollination as
well as by bringing rain-
clouds); Those winds which
raise cloud that gives rain; The
winds that carry vapours rising
from the sea to the upper
regions where they assume the
form of clouds; Winds that
carry pollen from the male to
the female plants to fecundate
them. These winds are
described as pregnant by way
of resemblance as they bear
drops of waterorcarry pollens,
in opposition to the wind Aqim
which is life-destroying and
dry and barren. (51:41).
Lawdqiha Ttil^J (n. plu. its sing.
is Ldqihun): (15:22). (L; T; R;
LL)
Laqata Li)
JJL'; iLiJ
To pick up, gather, glean,
514
Laqifa uu)
Luqman j Li)
collect. Iltaqata Jail) I : To fall
upon a things by chance, pick
up, take up.
Iltaqata lsjc}[(prf. 3rd. p. m. sing.
V7/7.):pickedup(28:8). Yaltaqitu
■ailL (imp. 3rd. p. sing. VIII.):
Willpickup(12:10).(L;T;R;LL)
Laqifadii)
'-ill : luJ
To catch up hurriedly, swallow
up quickly, destroy, undo, eat
up, collapse, fall upon the
enemy, crumble down,
Laqif^iJ}: Crumbling; Feeble
or frail foundation.
Talqafu k_idC (imp. 3rd. p. f.
sing.): It crumbled down, destroyed
(7:117; 20:69; 26:45). (L; T; R;
LL)
Laqama Ijtf
JLL : LiJ
To take in the mouth, clog up,
obstruct (a path), stop, gobble.
Iltaqama: Took in the mouth,
which does not necessarily
signify the act of devouring
and swallowing. Laqm: Morsel.
Iltaqama fdhd fil taqbili: He
took her mouth within his lips
in kissing. (L; T; R; LL)
Iltaqama JLJI (prf. 3rd. p. m.
sing. VIII): Took into mouth
(without swallowing) (37: 142).
(L; T; R; LL)
Luqman j Li)
Luqman j Li) : He seems to be
a non Arab, non Israelite, most
probably an African prophet
from Nubia. His name is not
mentioned in the Holy Bible,
but The Holy Qur'an accepts
many prophets besides those
mentioned in the bible. He is
mentioned in the Holy Qur'an
as a person who gave beautiful
moral precepts (31:13-19).
Luqman is firmly established
in ancient Arabian traditions
as a prototype of the sage who
strives for inner, ethical and
spiritual perfection.
Celebrated in a poem by
Nabigha al-Dhubyani (i.e.
Zaid bin Mu'awiyah), who
lived in the sixth century A.D.
the person of Luqman had
become a focal point of
innumerable parables
expressive of wisdom and
spiritual maturity. He is not an
imaginary, fictitious or
invented figure, but a vehicle
for some of his admonitions
bearing upon the manner in
which man aught to behave.
He lived in the time of David.
(Mas 'udi, Ibn Jarir, Ency . Brit.
14:487)
Luqman j Li) (prop, n.): (31:12,
13). Nameof aprophet. Nameof
the 31st chapter of The Holy
Qur'an.
515
Laqiya^D
Laqiya^
Laqiya^iJ
To meet, meet with, see, come
across, experience, suffer
from, occur, undergo, endure,
find out a thing, lean upon,
receive, come face to face, go
in the direction of or towards.
J alasa tilqa'a fuldnun j"Mi
( _yiij 1 _ ) ^JL>: To sit facing or
opposite to.
Fa 'alahu min tilqdi nafsihi
To do a thing himself, do of
one's own accord without
being led to it by someone
else or without being forced
to do it. Liqaun * UJ: Meeting,
Occurring; Giving. Ldqin J*^
(for Ldqiyun ^V): One who
meets with. Tilqa'a ( _ r «Ju:
Towards; On accord. Laqqd
(-aJ: II. To cast upon, shed
over, be gifted, granted.
Muldqin ( _ ? ^"^-° (for
Mulaqiyun ^jfjia);. One who
meets. Alqa^l}\: IV. To
throw, cast, offer, shed, cast
forth, utter, throw out (a
suggestion), give, put down,
make accessory . Mulqin ( _ ? iLi
(for Mulqiyun lS aL>): One
who throws or puts down.
Talaqqa ^ikj: To meet,
receive, learn. Talaqqaunahu
<OjUj (for Tatalaqqaunahu
<OjiLj ): To receive. Taldqin
^JUj: Meeting one with
another. Yaumal-TaldqJ)Ld\
»jj_: Day of meeting, (is for
Yawn al -Taldqi, the final Yd
not being pronounced before
the waqf or pause . Itlaqd i J^3 V.
VIII. To meet one another.
Laqiyd Lid (prf. 3rd. p. m. dual.):
The two met. Laqu \jjil(prf. 3rd.
p. m. sing. II. ): Laqitum *^J0
(prf. 2nd. p. plu.): You met.
Laqina LlJO (prf. 1st. p. m. plu.):
We met. Yalqd lJ iL (imp. 1st. m.
sing.):Thou meet. Yalqa ^L\imp.
1st. juss.): Talqau yki (imp.
2nd. p. m.plu. final Mwi.dropped):
Yalqauna jjJiL (imp. 2nd. p. m.
plu.): Ldqiyatun 'LSi (act. pic.
m. sing.): Laqqd ^Jd (prf. 3rd.
p. m. sing. II.): Talaqqa t ydj(77.
pip. 2nd. p. m. sing.): Thou are
receiving. Yulaqqa |_ s Uu (pip. II.
3rd. p. m. sing.): Is gifted.
Yulaqqauna jjlL (pip. II. 3rd.
p. m. plu.): They will meet. Yuldqu
\j£ *>L (imp. III. ace. 3rd. p. m.
plu.): They meet. Liqaun *li) (v.
n. III.): Meeting. Alqd c _ 5 jL)I (prf.
IV. 3rd. p. m. sing.): Flung down;
Offered. Alqat cJl\ (prf. IV. 3rd.
p.f sing.): Cast forth. Alqaw jiJI
(prf. IV. 3rd. p. m. plu.): They
threw. Alqu IjJLlI (prt. IV. m.
sing.): Throw; CastAlqaitu CwJUl
(prt. IV. 1st. p. sing.): I cast
Alqaind LlJJI (prt. IV. 1st. p
plu.): We cast. Ulqiya < Jil\ (imp
IV. 1st. p. sing.) I will throw
Tulqiya i Jik (imp. IV. ace
516
Lakinj^f
Lamaha rHJ
2nd. p. m. sing.): Thou threw.
Tulquna jjJ&i (imp. IV. 2nd. p.
m. plu.): You give. LaTulqu
IjJiij' V (prt. neg. IV. 2nd. p. m.
plu.): Alqi jJI (prt. IV. 2nd. p.
f. sing.): Cast thou (/".)■ Ulqiya
< _ 5 JL)I (pp. IV. 3rd. p. m. sing.):
is thrown. Ulqu IjJLlI (pp. IV.
3rd. p. m. plu.): They are flung.
Yulqa (jL (/?//?. /V. 3rd. p. m.
sing.): Is thrown. Tulqa < _ s jiJb"
(/?7p. TV. 2nd. p. m. sing.): Thou
will be thrown. Talaqqa JdS
(prf. V. 3rd. p. m. sing.):
Received. Talaqqauna jjJLL"
(imp. V. for Tatalaqqauna
jjj&Zj, one of two Td is dropped
2nd. p. m. plu.): You learned.
Yatalaqqa ^J&kj (imp. V. 3rd.
p. m. sing.): Receives.
Tatalaqqa L ^isJ (imp. V. 3rd.
p. f. sing.): Will meet. Iltaqa
^jiJI (prf. VIII. 3rd. p. m. plu.):
Met Iltaqatd LJjUI (prf. VIII.
3rd. p. f dual.): The two (f.)
met. Ilqaitum *^-H I (prf. VIII.
2nd. p. m. plu.): You met.
Yaltaqiyan j La^L; (imp. 3rd.
p. m. dual.): The two meet.
Talaq J"&i(v. n. Ill): Meeting.
Mulaqin J*iLo (ap-der. m. sing.
Ill): One who meets. Mulaqu
\j3\a (ap-der. m. plu. III. final
Nun dropped): Those who meet.
Mulaqi ^"^-o (ap-der. m. plu.
III. ace): Should have to meet.
Mulquna jjiiJu (ap-der. m. plu.
IV.): Casters. Mulqtna CwJ^>
(ap-der. m.plu. IV. ace): Casters.
Mulqiydt Cj LiiLo (ap-der. f plu.
IV.) Those who bring.
Mutalaqqiyani j LUllo (ap. der.
m. dual. V.): The two receivers.
Yulqt^jJiiL (imp. 3rd. p. m. sing.
IV.): Casts. Yulquna jjiJu (imp.
3rd. p. m. plu. IV.): They throw.
Yulqu IjJlL (imp. 3rd. p. plu.
ace. IV.): They offer. Nulqi^jJiL
(imp. 1st. p. plu. 7V.):Wecast.(L;
T; R; LL)
The root with its above forms
has been used in The Holy Qur ' an
about 145 times.
Lakin ^^i
But (after a negation); But
not (after an affirmation). (L;
T; LL)
Lam J
Negative particle giving to the
present the sense of the
perfect; Not. (L; T; LL)
Lima II
Why? For what reason? (L;
T;LL)
Lamaha ruJ
To shine, glister, give a
glance with the eye. Lamhun
jt*J: Twinkling of an eye.
Lamhun ruj (y. n.): (16:77;
54:50). (L;T;R;LL)
517
Lamaza 'yd
Lamma
?
Lamaza 'yd
To wink, make a sign with the
eye or hand, defame, reproach,
speak ill, strike, njpel, traduce,
Lumazatun ~tyd: Slanderer;
Backbiter; Traducer;
Faultfinder; One who
maliciously tries to uncover
real or imaginary faults in
others behind their back or
"before their eyes", whereas
Humazah is the one who finds
real or imaginary faults in
others "behind their backs".
Yalmizu yh (imp. 3rd. p. m.
sing.): He finds faults (9:58).
Yalmizuna jjyAf(imp. 3rd. p. m.
plu.)\ They find faults (9:79). La
Talmizu Ijj-JiJ' V (prt. neg. m.
plu.): find not faults (49:11).
Lumazatun "t>yd(n.plu.) Slanderer.
(104:1). (L;T;R;LL)
Lamasa vr *J
To touch, feel with the hand,
seek, enquire after. Ldmasa:
III. To touch, have intercourse
with. Iltamasa ^»d\\ VIII.
To seek or ask for, request
from.
Lamasu lj— *J (prf. 3rd. p. m.
plu.): They had touched (it) (6:7).
Lamasna L~*J (prf. 1st. p. plu.):
We had sought (72:8) Lamastum
« V (prf. 2nd. p. m. plu.): You
had sexual contact (4:43; 5:6).
Iltamisu j— ui-JI (prt. m. plu.
VIII.): Seekfor. (57: 13). (L; T; R;
LL)
Lamma 1)
ft; ID
To gather, collect, amass,
assemble, pick up greedily.
Lamma L DJ : Conjee tion
preceding the perfect to give
the meanings of not yet, when,
after that, but, only, since,
because. When prefixed to the
aorist, governs it in the
conditional, and generally give
it a past signification. At the
same time it gives to the aorist
the same value in point of time
as the preterite would have had
if the proposition has been
affirmative. The noun of action
Lammim 1J in an adverbial
form. It is used when speaking
of pastevents. Itis occasionally
found in the sense of Ilia
(except) unless when precedes
imperfect tense, then it denotes
the negative meaning of a
perfect (past tense). Lamamun
!*J : That which is near, (hence)
small faults, as being those
which are near being sins,
unwilled, minor offences,
occasional stumbling, a
chance leaning towards fault,
a temporary and light lapse, a
passing evil idea which flashes
across the mind and leaves no
impression on it. The root-
518
Lan^
Laha I4)
word possesses the sense of
temporariness, haste, chance,
infrequence and of doing a
thing unintentionally and to
approach it without falling into
it. This by no means amounts
to an intention or an attempt to
commit a sin.
Lamman U (v. n. ace): Wholly
and indiscriminately (89:19).
Lamam **J (v. n. generic noun):
NJinor offenses (53:32). Lammd
U: A particle used to speak of
past events to give the meaning of
when, after that, not yet, only,
since, because. It is also used to
mean Ilia (- but). ((L; T; R;
Mughni; Baqa; LL)
Lan^J
A negative particle governs
the aorist in the subjective case
and with a future signification,
(he, she, it) will not, by no
means. (L; T; LL; Baqa)
LahibaC^J
To blaze fiercely Iltahaba
*_4-J! : To burn with anger.
Lahabun: Blaze; Ardour of
fire; Flame.
Lahab y^J («.): Flame (77:31;
111:3). Abil Lahab v_*$Jjj I: Fiery
temperedperson; Father of flame;
One whose complexion and hairs
are ruddy. It was also the nick
name of The Holy Prophet's uncle.
His real name was Abdul 'Uzza,
(111:1). (L;T;R;LL)
LahathaC^
To thirst, let the tongue hang
out, loll the tongue (dog), pant,
gasp for breath.
Yalhath <^L {imp. prf. 3rd. p. m.
plu. juss.): He lolls his tongue
(7:176). (L;T;R;LL)
Lahima 1$J
To swallow, gulp down food,
glut. Ilhdm: Animal instinct;
Intimation quickly by the
inspiration from the Divine
being. Revelation. It is through
Ilhdm .L$JI that the soul is
made perfect. Through Ilhdm
.Lfll the soul knows the two
ways, the way of Fujr jxi or
the way of evil and Taqwd
^jij or the way of good. God
has thus implanted in human
being's nature a feeling or sense
of what is good and bad.
Alhama *^Jl (prf. 3rd. p. m. plu.
IV.): (91:8). Inspired. (L; T; R;
LL)
Laha If)
j& ■ W
To preoccupy, beguile,
distract, play, divert, forget,
delight, turn away.
519
Lau^J
Ladha si
Lahwwij!p: Plaything; Toy;,
Sport; Amusement. Lahin ^
(for Lahiyun^^i): One whtf
sports or jests, who is
inattentive. AIM IgJI: IV. To
occupy, amuse, divert from
Talahha Lfb: To be unmindful
of, careless of.
Alha l$JI (prf. 3rd. p. m. sing.):
Diverted from; Distracted. La Tulhi
<Jd' *^ (imp. 3rd. p. of sing. IV.): Let
notdivert. Yalhi A/(imp. 3rd.p. m.
sing. IV.): Letdivert; Beguile. Tulhi
^g^j (imp. 3rd. p.f. sing.): Divert.
Talahha [4k (prf. 3rd. p. m. sing.
V.): Diverted. Lahwun j$J (v.
n. ) : Sport ; Frivolous ; Way causing
diversion. Lahiyatun jL*V (act.
pic. of sing.): Inattentive. (L; T; R;
LL)
The root with its above forms has
been used as many as 16 times in
the Holy Qur' an.
LaujJ
Optative particle: If; Though;
Although; Conditional. At the
head of a sentence we have
sometimes an ellipse of the
correlative proposition called
by grammarians Jawab al-shart
asin21:39.(L;T;LL)
Latac/tf
To give a reply which was not
called for, shift, shun a
question, conceal, prevent.
Lata o^particle: No longer;
Had passed. An indeclinable
verb or a kind of feminine form
of the adverb La (= no). Al-
Ldt cJJI: Female idol of the
pagan Arabs, the prototype of
the Greek semi-goddess Leto,
one of the wives of Zeus and
mother of Apollo.
Al-Lat cJJI (p. n.): A female
goddess (53:19). Lata 0*tf
(particle): Hadpassed (38:3). (L;
T; R; LL)
Laha ri
To change colour, become
visible. Lawwahtun: Scorching
one; Making visible. Alwdh
HjJI (plu. of Lauhun rji)'-
Broad table or plate; Tablet.
Lauhun rji (n sing.): (85:22).
Alwah^AJ \(n.plu.): (7:145, 150,
154; 54:13). Lawwahatun l>fj]
(v. adj. of intensity): Scorching
one (74:29). ((L; T; R; LL)
Ladha jV
To take refugee in surrounding ,
seek refuge one with another,
seek protection. Liwadhan
liljJ: Act of fleeing for shelter,
slipping away privately.
Liwadhan liljJ (v. n. ace):
(24:63). (L; T; R; LL)
520
Latai*V
Lama IV
Latai*V
To be fixed in the affections,
cleave to (- the mind thought),
take away a thing. Laut J?jJ :
Sympathy; Active and nimhle.
Lut 1>J: Lot. A Prophet
mentioned in the Holy Qur' an.
He lived east of the Jordan
river in the vicinity of what is
today the Dead Sea. Originally
he was a native of Ur in
southern Babylonia. As the
son of Haran and the grandson
of Terah he was Abraham's
nephew.
Lilt 1?J (proper name): Lot. A
Prophet mentioned in the Holy
Qur'an. (L;T;R;LL)
This name has occurred about 27
times in The Holy Qur'an.
Lama IV
?A ■ k>*
To blame some one for some
thing. Laumatun 'La_^: Blame;
Reproof. Ldimun Si: One who
finds faults. Lawwama LjIjJ
(adjective of intensity): One
who is constantly blaming
others or accusing himself.
Malum »jJL>: Blamed. Mulim
«-JLo: Deserving of blame.
Talawwun "jk : To blame one
another.
Lumtunna jLJ (prf. 2nd. p. f.
plu.): You (f.) blamed.
Yatalawamuna jy>J)Lj (imp.
3rd. p. m. plu. IV.): They blamed
each other. Lumu \y>J (prt. m.
plu.):Blameyou.LdTalumu \y>Jj
*i(prt. neg. m. plu.): O you ! blame
not. Laumatun Lo^J («.): Blame.
Ldimun Si (act. pic. m. sing.):
One who blames others.
Lawwamatunij>\"J(ints.f.): Self-
reproaching. Nafs Lawwamatun
Lo fj] ^Ju : Self-reproaching soul at
the doing of an evil deed (to the
truth of final resurrection). The
Holy Qur ' an has mentioned three
stages of development of the
human soul. The first stage is
called Nafs Ammdrah sjUl j^iti
:the soul prone to evil. When animal
in a human being is predominant.
The second stage is that of Nafs
Lawwdmah <Lo[y jJii - the self
reproaching soul, when he begins
to be conscious of evil, and good in
him gets the upper hand. It is the
beginning of his spiritual
resurrection. The highest stage of
development of the human soul is
that of Nafs Mutmainnah
a\* aUe, jmJJ - the soul at peace.
At this stage his soul becomes
practically immune to failure and
faltering anciis at rest and peace.
Maluman L>jL> (pact. pic. m.
sing.): Blamed one. Muliman
LkJu (pis. pic): One who
deserves blame. Malumina
oyo^Ju (pact. pic. m.plu.): Blamed
ones. (L; T; R; LL)
The root with its above ten forms
521
Launun jjJ
Lailun JJ
has been used in The Holy Qur ' an
as many as 14 times.
Launun jjJ
Colour; external form;
Species; Hue; Appearance;
Kind; Sort; State. It is the
singular of Alwan jljJI.
Laun jjJ {n.)\ (2:69). Colour.
Alwan jljJI (n. phi.): (30:22;
16:13,69; 25:28; 39:21; 35:27).
(L; T; R; LL)
Lawa ,jjJ
To twist, pervert, turn back,
bend, avert (the face) from,
lean, feel an inclination.
Layyan D : Disorting; Giving
a twist.
Lawwau /ji (prf. 3rd. p. m.
phi.): They turn (their heads and
faces by way of refusal) (63:5).
Talwiina jj^ij' {imp. 2nd. p. m.
phi.): You turn back (3:153).
Talwu IjjJlj {imp. 2nd. p. m.
plu. ace. final Nun is dropped):
Youturnback(4:135). Yalwuna
jj^Ju {imp. 3rd. p. m. plu.):
They twjgt, pervert (3:78).
Layyan LL) (v. n. ace): Twisting;
Distorting (4:46). (L; T; R; LL)
Lata c/i
C-JL S IjjJ
To diminish, withhold,
prevent.
Yalit cJu {imp. juss.3rd. p. m.
sing.): Will diminish (49: 14). (L;
T; R; LL)
Laita c*J
May it be that? Would that!
Laita CwJ: Particle of desire and
expressing a wish impossible to
be realized. It is one of those
particles which like Anna require
a following noun to be an
accusative. (L; T; LL)
This particle has occurred in The
Holy Qur' an 14 times.
Laisa ur *J
It was not; Is not. It is one of
the verbs of the class of Kana
'j \S which govern the attribute
in the accusative. Lasta >".".. nt:
You are not
Laisa [jmJ: {indeclinable neg.
verb.): Laisat c— »J (for/. ):
Laisu \j~+J(foragroup):Lasng
L— J (for/, group): Lastu c— J:
I am not. Lasta c~J: Thou are
not. Lastum aJL-J: You are not.
Lastunna oC~l: You (f.) are not.
(L; T; LL)
This verb with its above forms
has occurred about 89 times in
The Holy Qur' an .
Lailun ^/LmteUm jXJ
Both mean night, but
according to Marzuqi the
word Lailun is used as
opposed to Nahdr and the
522
Lana rft
MaU
word Lailatun iLJ is used as
opposed to Yawn. Lailatun
iJLJ possesses a wider and
more extensive meaning than
LailunA^, just as the word
Yawn has a wider sense than
Nahar (see Yawn). (L; T; R;
LL)
LailunA\J /Lailatun 2lJ(comm.
gender, generic noun, its plu. is
Layalun J LJ) : Night. Lailan°)LJ:
By night.
The word Lailatun iLJ has been
used as many as 8 times in The
Holy Qur'an (2:51, 178; 7:142
(twice); 14:3; 97: 1, 2, 3). The
word Lailun JJ is used in The
Holy Qur'an 80 times and its
plural Layalun J LJ 4 times.
Lana ji
To soften, make tender,
lenient, smooth. Linatun 'IlJ:
A kind of palm-tree of which
the dates are of very inferior
quality and are unfit for
human consumption.
Layyinun j^-J: Soft. Al'ana
jVI: IV. To soften. Alanna
LJI: We rendered soft.
Linta cJ (prf. 2nd. p. m.sing.):
Thou was lenient (3:159). Talinu
jdj(imp. 3rd.p.f. sing.): Become
soft Alanna \H\{prf. 1st. p. plu.):
We softened. Layyina jll (v.
n.): Gentle; Soft. Linatun ZlJ
(n.): Palm tree of very inferior
quality. (L; T; R; LL)
The root with its above five forms
has been used in The Holy Qur ' an
about 5 times.
Mim
r M
The twenty fourth letter of
the Arabic alphabet
pronounced as Mim *—«,
equivalent to English M.
According to Hisab al-
Jummal (mode of reckoning
numbers by the letters of the
alphabet) the value of mim is
40. In abbreviation it means
A 'lamuAz\: The all knowing.
Ma L«
Conjunctive pronoun. That;
Which; That which;
Whatsoever; As; As much;
In such a manner as ; As much
as;Asforas;Anykind;When;
How. It is also used in the
form of admiration. Ma L> is
one of those particles which
in conditional propositions
govern the verb in the
conditional mood. It is
frequently a mere expletive.
When placed between a
proposition and its
complements as in 3:159 it
523
Ma'aya J\j>
Mata'a*:
£=•
stands for "it is invariably so
or "it is so". When affixed to
anna jl, inna jl and such
particles it destroys the effect
which they have of putting the
noun following them in the
accusative. When used as
interrogative after a prefixed
preposition the Alifm generally
omitted, thus bima *j for bimd
U amma JL for an-md, Lo jx
minima L^o for min-md L»,jjo.
Sometime it makes the verb
following it in the sense of
masdarj J^sj> or infinitive, it is
then known as ma. masda-
riyyah SjjJUao L. In this case
it is always a letter and not a
noun. Ma Lo is also used for
emphasis and stress and also
as anegative adverb. In general
it denies a circumstance, either
present or if past but little
remote from the present. Like
Id "i it governs the attribute in
the accusative, thus it is a
negative particle when placed
before the perfect as in 53:2 or
before a pronoun as in 68:2, or
before a demonstrative noun
as in 12:31. Ma Lois also used
as a negative particle before a
perfect tense among verbal
forms. It is sometimes used as
an interrogative particle when
placed before a demonstrative
pronoun as in 21:52, or when
placed before a verb as in
38:75, or followed by dhd lias
in 2:26. It is also used as
meaning things, added to a
noun it means indetermination,
some, a certain. It is also an
adverb oftimeasin5:117. Ma
Lo is expletive in compound
words, such as inna-md Lwl. It
is sometimes used to express
wonder. (L; T; LL)
Ma'aya ^U
To extend, become the
hundreth, be covered with
leaves.
MVatun iLLo : One hundred. It is
used in The Holy Qur'an eight
times. MVatain juJLo '■ Two
hundred. (8:65, 66) (L; T; LL)
Mata'a ^La
,«-'"-oj : ulLo
To carry a thing away, be
advanced, rise (mirage), be
strong (rope), give a dowry (to
divorced woman), let anyone
enjoy a thing long, make life
comfortable, make a provision
with a long life. Tamatta 'u «lic
: To combine 'Umrah lj*&
together with the Hajj p>. The
combination of the 'Umrah
Ijas- and the Hajj "n> means
that after or before the
performance of the Pilgrim not
to remain in the state of
Ihrdm . \j> I but enter into that
state for the performance of
the 'Umrah Ijos. or the Hajj
n>, as the case may be. In
524
Ma'aya <jb
Mathala Ji«
Islamic terminology Tamat-
ta 'u ^1 signifies a category of
Hajj p> in which a Pilgrim
combines 'Umrah Ija& with
Hajj n> in the season of Hajj
Mata'a *Jj>'(n.): Comfort; Ease;
Enjoyment; Provision; Household
stuff; Utensils ; Goods ; All kinds of
things necessary for the life of
human beings and catties and
goodly provisions for them.
Matta'tu c*jCJ> (prf. 1st. p. sing.
II.): I allowed to enjoy worldly
provision. I gave comfort. Malta 'ta
C0LJ1 (prf. 2nd. pp. sing. II):
Thou bestowed the good thing of
life. Matta'na Ll*L> (prf. 1st. p.
plu. II): We have provided with
good things. Umatti'u *lL>I (imp.
1 st. p. sing. II ) : I will give comfort.
I will provide worldy provision.
Numatti'u *li (imp. 1st. p. plu.):
We shall grant provision.
Yumatti'u *li (imp. 3rd. p. sing.
II): He will cause to enjoy. Matti'il
\jjLJ> (prt. m. plu.): You provide
provision. Tamatta'una jycl
(2nd. p. plu. pip.): You will be
given comfort. Yumatta'una
jjjtlc (3rd. p. plu. pip.): They
were allowed to enjoy.
Yatamatt'un jjjlLjj (imp. 3rd.
p. plu.): They enjoy themselves.
Its imp. 3rd. p. plu. ace. is
Yatamatta ' <UZj. Tamatta 'a *sl
(prt. m. sing. V.): Enjoy.
Tamatta'u \ yd (prt. m.plu. V.):
Enjoy yourselves. Istamata'a
tJL*i*m\ (prf. 3rd. p. sing. X):
Benefited. Istamta 'turn ^LiCUlJ[
(prf. 2nd. p. plu): You people
enjoyed. Istamat'u \jjLUi^l(prf.
3rd. p. m. plu. X.): They enjoyed.
Amti'atun *LitLo I (n. plu. its sing,
is Mat'dtun t-t£o). (L; R; T; LL)
This root with its above forms has
occurred about 70 times in The
HolyQur'an.
Matana
Cr*
.. - f -.'i ..'
To be strong, solid, firm, sure,
robust, steadfast.
Matin ouio (act. 2 pic. m. sing.):
Strong;Sure;Solid.(7:183;51:58,
68). (L; T; R; LL)
Mata^
Interrogative particle. When?
At what time? (L; T; LL)
This particle has been used as
many as 9 times.
Mathala Ji«
To resemble, imitate, compare
any one with, be or look like
some one, bear a likeness.
Tamaththala JJLc (prf. 3rd. p.
sing. V.): He presented himself in
the form of, appeared in the
form of, assumed the likeness
of, came in likeness of someone
other then himself. Mithlun JJLo
525
Majada Ja*
Mahasa \jz*J
(7K):Likeness;Like; Similar; Of
thekind;Resemblance; Similarly;
Equivalent; Similitude; As much
as ; The same as. Mithlai < jL» : Tw,o
equivalents dual. Mathalun JJLo
(«.):Parable;Likeness;Similitude;
Like; Reason; Proverb; Discourse;
Equivalent; Comparison; Sign;
Lesson; An example; Case; state;
Condition; Argument. Amthdl
J LLo I in. plu. ) : Muthuldt Cj^cJ>
(n. plu.): Exemplary punishment.
Muthla i J^>\elative,f. of Amthdl
JLLol ): Ideal; Superior. Tamdthil
J-yli (n. plu. of TimthdlJilAJ):
Images; Statues. Lais&kamithlihi
shaiun <-^JL <dL£ j-J (42:11):
Naught is as His exegesis. There
is nothing like a likeness of Him.
He is not only above all material
limitation but even above the
limitation of metaphor. The
combination of ka and mithl JJLo is
for making a stress. The word
mithl JJLo here also means
attribute. So the verse means that
Heis fundamentally, andnotmerely
inhisaMbutes,<ffierentfromanything
that exists or could exist or anything
thatcouldbeconceivedorimagined.
(L;R;T;LL)
This root with its forms has
occurred about 1 14 times in The
Holy Qur'an.
Majada Ja£
lA>-o
To be great, illustrious,
eminent, glorious, magnified,
excel in glory.
Majid Ju^ {act. 2 pic. m. sing.):
Glorious;Great;Illustiious;Eminent;
Magnificent. (L; R; T; LL)
The word has been used in The
Holy Qur'an in the verses 1 1 :73;
50:1; 85:15 and 21.
Majusa '^~*y>
To follow the religion of the
Magians.
Majus ^yj£ (n. plu.):: Magians;
Fire worshippers, Parsis. (22:17).
(L; R; T; LL)
Mahasa [/s»^>'
To run, struggle (of
slaughtered beast), flash (of
lightning), refine (gold with
fire), polish, take off an
impure thing, lean, pure,
malloyed, purge the
impurities, prove, try, purify,
improve, remove, amend. The
difference between Ma lis
fja^ui and Fahs j^ni is that
the later means to take off a
bad thing during its
adulteration whereas Mahs
>j3*j> is to take off a bad thing
when it is adjoining,
contagious, united and
connected.
Yumahhisa y^*± (imp. 3rd.
526
Mahaqa j^/
Makhadza Jo*j>
p. m. sing. II.): To purge or
remove all the impurities. (3:141,
154). (L; T; R; LL)
Mahaqa jj^o
J^-H
Libu!
To destroy, decrease, fall
short, abate, diminish, waste,
deprive of blessing, annul,
wipe off, blot out, efface,
erase, annihilate. The end of
the month is called Mihaq
jLsi, when the moonlight is
absent.
Yamhaqu J*wj {imp. 2nd. p.
sing.): To annul. (2:276; 3:141).
(L; T; R; LL)
Mahalajj*^
To act skilfully, impose
calamity.
Mihdl JL*: (adj.): Mighty in
prowess; Powerful to enforce
whatever His unfathomable
wisdom wills, according to Ra ghi b
it signifies "powerful" in
contriving in a manner hidden
from others, wherein the wisdom
lies (13:13.). (L; T; R; LL)
Mahana ^*J
To strike, try, test, prove a
thing, examine, clean out.
Imtahana c^^i (prf- 3rd. p.
sing. VIII.): He has purified,
tested, proved, proven, disposed
(49:3). Imtahinu \j^*Sj>[ (prt.
m.plu. VIII.): Examine (60:10).
(L; T; R; LL)
Maha £s
To efface, blot out, disappear,
obliterate, totally abolish,
erase, conceal.
Mahuna \jj£ (1st. p. plu.): We
obliterated, made to pass away,
effaced, blotted out (17:12).
Yamhu \j**j (imp. 3rd. p. m.
sing.): Repeals; Abolishes;
Effaces; (13:39). Yamhu n}, (f.
d.juss. imp. 3rd. p. m. sing.): He
eradicates, blots out(42:24).(L;
T; R; LL)
Makhara J*J
'■ ' '• ' « \ * '
To plough the waves, cleave
the water, be watered
(ground):
Mawakhira j>\y> (n. plu.lts
sing, is Mdkhiratun » v >Lo):
Those which cleave and plough
through the waves with a
dashing noise (16: 14, 35: 12). (L;
T; R; LL)
Makhadza Ja-i^
To churn, shake.
527
Madda Jj>
Madana j jlo
Makhddz Ja\£ (collective
noun.): The pangs of childbirth
(19:23). (L; T; R; LL)
Madda Ju>
To be advanced (day) to
stretch forth, extend, draw
out, cause to increase or
abound, draw forth, spread
wide, strain, manure (a land),
take ink, prolong.
Madda -Lo (prf. 3rd. p. m. sing.
assim.): Had stretched, draw
forth, spread. Madadna LiJuo
(prf. 1st. p. plu. assim.): We
have spread out andputfertilizers,
have enriched. Yamuddu JuJ
(imp. 3rd. p. m. sing, assim.
V.): Draw out, extend, spread.
Yamdud j-Uj (imp. 3rd. p. m.
sing, assim, juss.): Prolong;
Respite, lengthen. Yamudduna
jjjs(imp. 3rd.p. m.plu. assim.):
They draw, plunge further.
Numidd lu (imp. 1st. p. plu.
assim. V.): We will prolong.
LaTamuddanna 2)JlC V (prt.
neg. emp.): Strain not; Extend
not; Turn not longingly. Muddat
O-Lo (3rd. p.f. sing. pp. assim.):
Spread out; Stretched out and
received manure. Mamdudun
ij .Uw (act. pic. m. sing.): Spread
out; Extended. Amadda Ju>1
(prf. 3rd. p. sing, assim, IV.):
To be bestowed, assisted,
caused to abound, aided, helped
Amdadna LjJloI (prf. 1st. p.
plu. assim. IV.): We have aided,
have helped. Yumidda Juj (imp.
3rd. p.f. sing, assim. IV. ace):
Reinforce. Yumdid j-Uj (imp.
3rd. p. assim. IV. juss.): He wil
aid. Numiddu lu (imp. 1st. p.
plu. assim, IV.): We aid.
Mumiddun .u.0 (ap-der. m.
sing. IV.): One who helps or
approached with aid.
Mumaddadatin S3 Xm (pis. pic.
f II.): Outstretched; Stretched
forth. Madadan lijuo (n. ace):
Aid; Help. Muddat OJU (n.):
Term; Space of time; Allotted
period. Middd ilju (n): Ink. (L;
T; R; LL)
This root with its above forms
has been used in The Holy Qur ' an
about 32 times.
Madana j "x»
To come to a town
Tamaddan jJj:: To become
civilized.
Madinah i-J-Ls («.): Town;
City Al-Madinah iuJuJI: The
city of the Holy Prophet^.
Madain jjIjlo (n. p/w.):Cities,
Towns. Madyan J± JLo: (proper
name, Ma gh air now known as
Shu'aib. This city was situated
on the Red Sea on the Coast of
Arabia, south east of Mount
Sinai, about 8 miles from the
528
Mara'a I,/
Mariha
pr/
Gulf of Aqabah. It is the Midian
of the Bible. Its inhabitants were
the Arabs of the Amorite tribes.
Madyan was also Abraham's
son from Katurah (Gen. 25:1,
2) . It is mentioned by Ptolemy as
Modiana. (L; T; R; LL)
This root has been used with its
above four forms about 27 times
in the Holy Qur'an.
Mara'a
'j*i
To be wholesome, easy of
digestion, good cheer and
pleasure, beneficial to anyone.
MarVan L^ {act. 2 pic. m.
ace): Wholesome; Beneficial;
Salutary. Mar'un *Ja (n.):
Human being; Person with a
pulp under the skin; Man.
Intra' atum i\j*[: Woman;
Wife. Both this and the preceding
word are written with Waslah
when not commencing a
sentence. Its plu. is Nisd.
Intra atdni/Intra tain jb \y>[
/crd\y>[ {dual): Two women.
(L;"T; R; LL; DhabMq)
This root with its above five
forms has occurred about 38
times in The Holy Qur'an.
Marata Oy>
To break, make barren,
Maratun: Barren and stripped
land; Man without eyebrows.
Mart: Hairless beast. Marut
Cjjj Lo: Attributive name of a
king whose object was to
break the glory of the enemies
of Israelites, as Ibn 'Abbas
says. His companion was
Hdriltcjjj[j> .
Marut OjjLo: Name of an
Israelite king (2:102). (Ibn
'Abbas, Baidzawi; Ibn Jarir;
Dhahhaq; LL).
Marajary>
To send (cattle) to pasture,
let loose, mix, let (the two
spans of water) loose to flow,
give freedom of movement.
Maraja ry> (prf. 3rd. p. m. sing):
Has loosed. Marij ?uy> {act. 2
pic. m. sing.): State orconfusion;
Perplexed; Uncertain; Unsettled.
Marij rj l»: Flame; Fire free from
smoke.Marjdn j l>y> («.): Corals;
Small pearls. (L; R; T; LL)
This root with its above four forms
has occurred about 6 times in The
Holy Qur'an.
Mariha j
To be joyful, extremely glad,
caught by false pride, elated
lively, cheerful, exalting,
haughty, self-conceited.
Tamrahuna oj>y£ {imp. 2nd.
p. m. plu.): You exalted without
justification; You arrogantly
exalted without any right (40:75 ).
529
Marada jy>
Maridza ^y>
Marahan l>y>(acf.pzc. n. sing.X.):
Haughtily; Haughty; Self-conceit.
(17:37, 31:18). (L;R;T;LL)
Marada V,/
To moisten (bread) in order to
soften it; To become
accustomed, inert, insolent,
persist in and habituated to,
be insolent and audacious in
pride and in the act of
disobedience, be excessively
proud, disobedient and
rebellious, to become
accustomed to a thing and
persist in it. The word, in
general is used in a negative
sense.
Maradu \jsy> {prf. 3rd. p. m.
plu.): They persist in and are
habituated to; They have grown
insolent in. Maridun jj Lo {act.
pic. m. sing.): Insolently
disobedient; Rebellions;
Obstinately rebellious. Marid
x^y> {pact. 2 pic. m. sing.):
Rebellious; Obstinate inrebellion;
Stripped of all virtues.
Mumarridun j^«-o {pic. pas.
m. sing. II.): Rendered smooth;
Floored; Paved smooth. (L; R;
T;LL)
This root with its above four
forms has occurred about 5
times in The Holy Qur' an.
Marray>
To pass, move, pass on, pass by ,
pass with.
Marran \y> (v. n.): Passing away.
Marra y> (prf. 3rd. p. m. sing,
assim. V.): He passed. Marra \"y>
{prf. 3rd. p. m. plu. assim. V.):
They passed. Tamurru "y>j {imp.
3rd. p. assim. V.): He passed.
Tamurruna jjji {imp. 2nd. p. m.
plu. assim. V.): You passed.
Yamurruna jjjaj {imp. 3rd. p.
m. plu.): They pass. Mustamir
^.7— *j* {ap-der. m. sing. X.):
Continuous; Often repeated and
tremendous; Ever recurring,
strong, firm; Transient. Marratun
Xy> («.): Once; One time; Turn;
Occasion. Marratan /Marratain
a<jy> / j\jjj> {ace. dualn.): Twice;
Repeatedly, again and again.
MarratCj\y> {n. plu.): More than
two times; Repeatedly. Miratun
O \y> {n.): Strong of the make and
intellect; Vigorous; Perpetually
manifesting in powers; Surpassing
power; Strength; Soundjudgment;
Firmness; Wisdom;
Comprehension. This word is
driven from lmrarj\j>\ meaning
entwining and twisting of a cable.
(L; R; T; LL)
The root with its above forms has
occurred about 35 times in The
Holy Qur' an.
Maridza ^y
To be or become sick, fall ill.
530
Marwun
5J»
Mara ^y>
Disease is of two kinds, physical
carnal moral. Vices are also a
hinderance for human beings . It
is said Shamsun maridzatun
\^>jA ^..a,*: The sun is ill. It
means that it is not giving the
proper light because of any
obstruction or hindrance.
Maridztuc~^y>(prf- lst.p. sing.):
I am taken ill. Maridzun Jajy> (n.
sing.):: Sick person. Marad%un
l Js>y>(n.):T)is,eas,e,.Marcukfln \^y>
(ace.) Mardga i y^y> (n. plu.):
Sick persons. Maradz Jay> :To
come out of the proportion and
equilibrium or illness, sickness and
disease. (L; R; T; LL)
This root with its above forms has
occurred about 24 times in The
Holy Qur'an.
Marwun jy>
Hint stones. Al-Marwah Sj^-JI:
Proper name of the eminence
in the immediate vicinity of
Ka'bah. It is in remembrance
of Hagar's extreme trial and
hertrustin God thatal-Marwah
l>jjd\ and al Safd UL2JI,
another eminence near are
mentioned in 2:158. Even in
pre-Islamic times these two
eminences were regarded as
symbols of faith and patience
in adversity . Al-Marwah s Jjr J I
is mentioned in the context of
the passages which deal with
the virtues of patience and trust
in God
Al-MarwahijjJW: (53:34).(L;T;
LL)
Mara^^yi
To stamp the ground (horse),
press (a she camel's) teasts,
press the teasts for milking,
extract. Miryatun ^y :
Hesitation, wavering, anxiety,
worry. It is more particular
than doubt and suspicion
(shakkakk).
Yumaruna jjjU {imp. 3rd. p.
m. plu. III.): They dispute, debate
Tumaruna jjjli (imp, 2nd. p.
m. plu. III.): You dispute,
debate.LaTumdri jli V (prt. neg.
m. sing. III. ) : Dispute not. Miraun
AjA (n.): Dispute. Tamarau jjli
(prf. 3rd. p. m. plu. VI): They
doubted. It is derived from
Tamdru, Tamdriyan. Tatamara
^j\^j(imp. 2nd. p. m. sing. VI.):
You will doubt. Yamtarun jjJuj
(imp. 3rd. p. m. plu. VIII): They
doubt. Tamtaruna jjjZt. (imp.
2nd p. n. plur. VIII.): You doubt.
LaTamtarunna "^J^L "i (prt. neg.
m. sing.): Have no doubt.
Mumtarin 1 >j j ^«-o (ap-der. m. plu.
VIII): Those who are in doubt.
Miryatun hy> (n.): Doubt. (L; R;
T;LL)
This root with its above forms has
occurred in The Holy Qur'an
about 20 times.
531
Maryam Jy>
Masaha
na?uw4
Maryam Jy>
Mary. She was probably named
after Mariam, the sister of
Moses and Aaron (later
pronunciation Miriam). The
word is a compound of mar (y
star) and yam «j (sea). It
possesses in Hebrew a variety
of meanings such as stare of
the sea, drop of the sea, lady of
the sea, mistress of the sea. It
also means, exalted and pious
worshipper (Kashshaf), and
corpulent (adjective of a
person or his body), fat and
heavy. Among the Arabs and
Jews corpulence was
considered as a mark of beauty
and girls who were corpulent
were considered beautiful. It
is not possible to write a
biography of Mary based upon
Biblical accounts, although the
span of time covered by her
accounts is longer than that of
Jesus. (L; T; LL, Ency . Biblica,
Encyc.Brit.)
Maryam +ty''- Name of the
mother of Jesus Christ.
The name has occurred thirty
four times in The Holy Qur' an.
Mazaja ry
To mix, mingle (a liquid),
temper.
Mizaj %\j* (v. n. III.):
Admixture. (83:27;76:5,17). (L;
T; R; LL)
Mazaqa Jjj-
To disintegrate, tear off,
impair, scatter.
Mazzaqnd \jj&"y* (prf. II.):
Scatter; Destroy; Disperse
(34:19). Muzziqa Jy> (pp. II):
Were dispersed, destroyed,
scattered (34:7). Mumazzaqin
i>i>- « (II): Broken up into a
disintegration. According to
some this form is a noun for time
and place, but generally it is
taken as a verbal noun with initial
Mim being called Mim Masdar.
(34:7, 19). (L; T; LL)
Mazana "j}/
To go away, fly away, fill up,
praise, go in the same
direction as another.
Muzn o>» (n.): Cloud (56:69).
(L; R; T; LL)
Masaha «— J>
To wipe a thing with the hand,
survey, wipe off the dirt, pass
hand over, set forth
journeying through the land,
stroking (with kindness)
Masahah-Allah <dJ I 7tU>, God
created him; Blessed. Al-Masih
532
Masaha
narw-^
Masakha
Kna | r— wo
al-Dajjal Jl»jJI *-
Antichrist; One erring greatly
and created accursed. Masih:
One who travels much. It is
the arabicized form of the
Aramic word Meshiha «—— «,
which, in turn is derived from
the Hebrew Mashiah, the term
frequently applied in the Bible
to the Hebrew Kings, whose
ascession to power used to be
consecrated by a touch with
holy oil taken from the Temple .
This anointment appears to
have been of great importance
to the Hebrews that the term
"the anointed" became in the
course of time more or less
synonymous with aKing. Jesus
has been called Masih
jW-^yMjO
(Messiah) because he was to
travel much (R; Razi). This
significance finds the foremost
acceptance with the
lexicologists as well as the
commentators, and this lends
support to the evidence
recently discovered that shows
that Jesus, after his
unfortunate experience at the
hands of the Syrian Jews, and
having recovered from the
shock and the wounds of
crucifixion travelled far and
wide, to deliver his message
to the lost ten tribes of Israel,
who lived in different parts of
the world and where he is
spoken of as having been
afforded shelter (23:50). If in
pursuance of the Gospel
narrative Jesus' ministry be
admitted to have been confined
to only three years and his travels
to only a few Palestinian or
Syrian towns the title of Masih
p...,.Ji in no way fits him. (L; R;
T;LL)
Imsahu \ J *l~j>\ :! (prt. m. plu.)\
Wipe. Mashan Lx— J> (v. n. ace):
Wiping; Stroking (with kindness).
Masih 7i~— o (p. n.)\ Surname of
Jesus; Anointed; Beautiful; One
who journeys and travels much;
Blessed and goodly.
This root with its above three
forms has been used about 15
times in the Holy Qur'an.
Masakha «~J>
To destroy, transform,
change, metamorphosed,
scoff at, vilify, dissolve,
deform to the hideous, stupid,
change from good to bad state,
render weak, turn into an evil
plight, disfigure, make
mistakes. Masakhna 'aid
Makdnihim *£>{&! ^Js. Lk~*»:
We would have destroyed them
in their houses. According to
Hasan and Ibn 'Abbas it
signifies that all their physical
and mental faculties would have
become paralysed.
Masakhna Lk~~o(prf. Ist.p.plu.):
We had destroyed. (36:67). (L;R;
533
Masada
Masaka iL-o
T; Ibn Jarir; LL)
Masada
To twist a fibre of a cord
strongly. Mamsad: Strongly
twisted.
Masad -L- o (n): Twisted fibre or
strands; Anything that consists of
twisted strands irrespective of the
material(lll:5).(L;R;T;Qamus;
Mughni)
Massa
(_r-«
To touch, pass on, hand on a
thing without having anything
in between, befall, smite,
strike. Massat al-Hajatu ila
JJ l>U-\ c.l»: Necessity
compelled to, have a touch of
madness. Mass"^ o is like
Lamasj^J, but the difference
is that the word Lamas j^ is
used for the seeking of a thing
without obtaining it as the poet
says:
"I am seeking him but cannot
get of him."
Mass ^»o is said of that which
can be known by the sense of
touch. The verb has been used to
signify to befall, punish, be
affected with damage, harm,
sexual touch.
Massa lJ — o (prf. 3rd. p. m. sing,
assim.): Touched. Massat cJ—o
(prf. 3rd. p. f. sing, assim.): She
touched: Yamassu ^s (imp. 3rd.
p. m. sing, assim.): Touches.
LamYamsas tr *- s J: Did not
touch. Tamassu j*x (imp. 3rd.
p. f. sing, assim.): She touches,
befalls. Yamassan LLc (imp. 3rd.
p. sing, ept.): Misas j^L^fv. n.
III.) Touch. Yatamdssan \LLsj
(imp. 3rd. p. m. dual VI): The
twain touch each other (in the
conjugal life. (L, T, R, LL)
This root with its above forms has
occurred in The Holy Qur' an about
62 times.
Masaka iL-o
To take hold of, grasp Amsaka:
To withhold, keep back,
refrain from. Massaka SLm:
To perfume with musk.
Yumassikuna jj£1j: (imp. 3rd.
p. m. plu. Ill): They hold fast.
Amsaka J— ol (prf. 3rd. p. sing.
IV.): Withhold; Take hold fast;
Keep back; Hold up; Retain:
Imsakna j^SL^o! (prf. 3rd. p. f.
plu. IV.): They withheld.
Yumsiku iiJ— * «j (imp. 3rd. p.
m.„ sing.): Withholds. Amsik
iiL— ol (imp. 3rd. p. m. sing. IV):
Withhold; Keep. Amsiku _>£— o I:
Retain, Keep. La Tumsiku
lj5L-Ji *^: (ap-der. neg. m. plu.):
534
Masa
(_y' 1 ' 1 '^
Masara
juOA
Keep not; Retain not. Imsak
J L*o I (n. v.): The act of retaining.
Mumsik iiL«-o (ap-der. m. sing.
IV.): Withholder. Mumsikat/
Mustamsikuna oli-*o/
jj^...»<.L..yo (ap-der. f. plu. IV.):
Withholders Istamsaka
cL.—o...... I (pr£ JrJ. p. smg. X):
Grasped; Withheld. Istamsik
cl„-«— ... I (pr?. m, img. X): Hold
fast. Amsaktum ,*^£— ol (pr/
2«d. p. m. p/w. /K): You held
fast. Miskun J— o («.): Musk.
(L, T, R, LL)
The root with its above forms
has been used in The Holy Qur ' an
about 27 times.
Masa ^>J>
To wish a good evening,
come in the evening. Aww<3
(j— «l : IV. To be or do
anything in the evening.
Masa ( _ s — a is one of those
verbs known as Akhawdt
Kdna 'j IS" o \j> I or brothers
of Kdna jLf.
Tumsiina jj— mJ (/mp. 2rc<i p.
m. /?/«. /V.): You enter the
evening (53:34). (L; R; T; LL)
Mashaja«-iJ>
7T in a '
l>-_^o
To mix up, mingle, unite.
Amshdj >LLol (n. plu. of Mashij
>): Mingled; Intermingled;
[ixed;United;Mixtureof(76:2).
(L; R; T; LL)
Masha^li-a
To walk, go, proceed, move
from one place to another, go
about with lying slanders.
Mashau jJLa (prf. 3rd.p. m. plu.)
They walk. Yamshi ^Ju (imp.
3rd. p. m. sing.): He walks.
Tamshi ( _ r ix (imp. 3rd. p. f.
sing.): She walks. Yamshuna
j (imp. 3rd. p. m. plu.):
They walk. Tamshuna jj-^s
(imp. 2nd. p. m. plu.): You
walk. Imshu IjJLol (perate m.
plu.): Walk (O you!). Mashyun
^j-Lo (v. n.): Walk; Walking;
The act of walking. Mashshaun
tLLo (m. sing.): One who goes
about with lying slanders. (L;R;
T;LL)
This root with its above forms
has been used in The Holy Qur ' an
about 23 times.
Masara
j. no
To milk with the tips of the
fingers, build. MassarJ^: To
build towns ; Choose (a town)
for a capital.
Misr j*3j*(n. place): Chief town
of a kingdom; Country;
535
Madzagha».J
Ma'a;
Boundary; Egypt. (L; T; LL)
This word has been used in The
Holy Qur'an about 5 times.
Madza gh a
To masticate, chew.
Mudzghatun ZjJm (n.): Lump
of flesh; Morsed of flesh;
Embryonic lump; What remains
after chewing. The physical
condition of an embryo after al-
Alaq - the blood clot. (22:5;
23:14). (L;R;T;LL)
Madza J^la
To go away, leave, depart,
make off, expire, pass away,
elapse (tune), go on, advance
further on, execute,
conclude, enforcement,
promulgation.
Madza l J^> (prf. 3rd. p. m.
sing.): Go forth, gone, became a
king of past. Madzatc~^> (prf.
3rd.f. sing.): Gone forth; Passed
away. Amdziya [y^-»[ {imp. 1st.
p. sing, ace): I shall go on.
Imdzfl \j^»[{prt. m. plu.): Pass
you. Mudziyyan L^a* (v. n.):
Passing away; Go away; The
act of going away. (L; R; T; LL)
The root with its above five forms
has been used in The Holy Qur ' an
about 5 times.
Matara^ko
To yield rain. Ma tar Jus is also
used in the sense of doing good
or evil according to the object
by which it is followed, but
Amtara is only used in relation
to punishment.
Amtarna L^k* I (prf. 1st. p. plu.
IV.): We pelted with a rain of
stones (due to volcanic eruption
combined with an earthquake.)
Umtirat CjJoj>\ (pp. 3rd. p. f
sing. IV. ) : Suffered a painful rain
(of stones). Umtir Jaj>\(prt. m.
sing. IV.): Rain down (stone).
Mumtirun Ja^j> (ap-der. m.
sing. IV.): Rain bringer.
Matarun JaJ (n. ace. Matran
\jL»): Rain. (L; R; T; LL)
This root with its above five
forms has been used in The Holy
Qur'an 15 times.
Ma'a^>
Preposition: Gathering or
assemblage in a place or status
of time; At the time of, Not
withstanding; Though;
Nevertheless; Simultaneously;
With; Accompanied by; In the
company of. Ma'al-
Ashiyyati XLz?i\ «-o: In the
evening. Ma' Dhdlika dllli
«: With all that. Huwa ma'i
^jjw y>: He is with me; His
help is with me. (L; T; LL)
536
Ma'iza
j**
Makathai^-a
This preposition has been used in
The Holy Qur'an aboutl61
times.
Ma'iza jjw
To be rich in goats and bucks.
It is common to m. and/ sing.
and pi.
Ma'zun }ju> (n.plu.): Goats and
bucks. (6:143). (L; R; T; LL)
Ma 'ana "jjla
jji»j : Loco
To travel fast and far, flow
(water), give useful and easy
thing. Md'un jj-cL>: Legal
alms and other acts of
kindness (such as funds and
otherform of lending ordinary
things of utility like a needle
or a piece of thread or bread
to a neighbour); Aid or
assistance in difficulty.
According to Bukharl it
means al-Ma'ruf Kullun -
every good and kind deed.
According to Ikramah it
lending of a thing or giving
any useful thing to another.
Its highest form is obligatory
Zakdt.
Ma'in oyco (n. act. 2 pic):
Springs of running water; Pure
and clean drink; Unsullied springs ;
Running water. Ma'un jjxLo:
Legal alms and other acts of
kindness. (107:7; 23:50; 37:45;
56:18; 67:30). (Bukhari Ch.
68:107; L; R; T; LL)
Ma'yun^yta
Intestine; Bowel.
Am' a <-\ju>\ {common gender
plu): Intestines; Bowels.
(47:15). (L;R;T;LL)
Maqata cJlo
To hate, detest, abhor.
Maqtun cJL»' (v. n.)\
Abhorrence; Repugnant; Very
hateful. (L; R; T; LL)
The root is used in this form six
times in The Holy Qur'an.
Makatha c3L«
To abide, dwell, remain, wait
in a place, delay, stay, tarry
Makatha cSu> (prf. 3rd. p. m.
sing.): He remained, waited,
tarried. Yamkuthu c£~*j(imp.
3rd. p. m. sing.): He remains,
lasts, stays. Imkuthfi IjlSLol
{per ate 2nd. p. m. plu.): Wait in
the place. Mukthun cJLo (n,
v.): The act of carrying etc. 'Ala
Mukthin cS^> L jLt:At intervals;
By stages; Slowly and
deliberately. Mdkithun/
Makithin ocS'lo / j_^lo (ace./
act. pic. m. plu.): Those who
remain in this state, who bide. (L;
537
Makara j**
Makkah £sJ>
R; T; LL)
The root with its above forms
has been used in The Holy Qur ' an
about 7 times.
Makara ^S^-
To plan a scheme, punish a
deceiver, contrive a plot.
Makara j>J> (prf. 3rd. p. m.
sing.): Plotted, planned,
schemed. Makaru \jJ*j* (prf.
3rd. p. m. plu.): They planned
etc. Makartum *J'^Ss-» (prf. 2nd.
p. m. plu.): You planned.
Makarna \jj>J> (prf. 1st.
plu.): We plotted. Yamkuru ^s
(imp. 3rd. p. m. sing.): Plots.
Yamkurilna ojJ*** (imp. 3rd.
p.m.): They planned. Yamkuru
\jJtJl (imp. 3rd. p. m. plu.): You
planned. Makrun £J> («.): Plan;
Contrivance ; Cunning (talks); Sly
whisperings ; Taunting remarks ;
Malicious talks; Secret
imputations. Makirin ^.^Lo
(act. pic. m. plu.): Planner;
Schemer; Who punishes the end;
Plotter. (L; R; T; LL)
The root with its above form has
been used in The Holy Qur' an
about 43 times.
Makkah "S^>
Macorabain Ptolemy. This city
is the birth place of The Holy
Prophet Muhammad <PBCH) and
the foremost sacred city of
Islam. The city lies about 45
miles east of Jiddah, which is
a seaport on the Red Sea. In the
center of the city is the sacred
shrine of Ka 'bah. Makkah aSU
was never surrounded by city
walls. The mountains which
dominate it at close quarters
have always made its
conquering difficult. In 570
A.D. Abraha, the Christian
viceroy in Yaman of the King
of Abby ssinia erected a great
cathedral at Sana', hoping
thus to divert the annual
Arabian Pilgrimage from the
Makkan sanctuary, the
Ka'bah to the new church.
When this hope remained
unfulfilled he decided to
destroy the Ka'bah and
attack Makkah and to break
the national unity of the
Arabs. He marched on
Makkah with an army of
20,000 strong. Arriving at a
place, a few miles from
Makkah he halted, for the
final attack. "A pestilential
dislemper", says W. Muir,
"had shown itself in the camp
of Abraha. It broke out with
deadly pustules and blears
which was probably an
aggravated form of smallpox .
In confusion and dismay his
army commenced retreat.
Abandoned by their guides,
they perished in the valleys
538
MikalJlSL*
Mala'a «=%>
and a flood swept multitudes
into the sea. Scarcely any
one recovered who had once
been smitten by it. Abraha
himself with a mass of
malignant and putrid sores,
died miserably on his return
to Sana'." Makkah was thus
miraculously saved. This
account is mentioned in the
chapter 105 of The Holy
Qui' an. (Ibn Juban; Travels
in Asia and Africa by Ibn
B atutah; Travels in Arabia by
IbnKhaldun; Travels in Arabia
J.L. Burckhardt; Rulers of
Mecca by G.D. Gavry; The
Holy Cities of Arabia by E.
Ruther.
Makkah 2}>J> : The city in Arabia
with Ka'bah (48:24)
MikalJlSL*
Michael; One of the chief
angels and considered to be
associated chiefly with the
work of sustaining the world.
The word is considered as
being a combination of Mik
liLrf and al J I, which means
who is like God.
Mikal JISL* : (2:98). (Bukhari;
Ibn Kathir; Muhtasib by Ibn Jinni ;
Jewish Encyl. T; L)
Makuna^^-a
To be strong, have power, hold
high rank or authority, be
influential.
Makkannd \l^»(prf. lst.p.plu.
II. ) : We did grant an honourable
position, did established; gave a
firm place; gave authority.
Makkanna "J>-» (prf. 3rd. p. fu-
sing. II.): Has established,
strengthened etc.
Yumakkinanna jiSw (imp.
3rd. p. m. plu. epl. II): He shall
surely establish etc. Amkana
^£-ol (prf. 3rd. m. sing. IV.):
He gave power. Maktnun u&j>
(act. 2 pic. m. sing.): Established
one. (L; T; R; LL)
This root with its above five forms
has been used in The Holy Qur ' an
about 17 times.
MakalSU
t * *
To whistle with ones mouth,
or bringing together ones finger
and blowing through them and
producing a whistling sound.
Mukd'an *lSLo (n. v.): Whistling
through the mouth (8:35). (L; T;
R;LL)
Mala'a <■%»
To fill, satisfy, help. Mila 'al-
Kaffu>£JW%<>: As much as
the hand can hold; Handful.
Mala' al-Ardz ^j^l >^:
Earthful. The word signifies
fullness, as the leader or chief
539
Malaha ^Ju
Malaka ilL.
fill the eyes of people with awe
and their hearts with attraction
consequently they are called
Mala'un c">L.
Muli'at cJJu (pp. 3rd. p. m.
sing.): Was filled. Mali'una j_^lJu
{act. pic. m. plu.): Those who fill.
Amla 'anna ^L> I ( imp. 1st. p. plu.
epl. ): I surely shall fill. Imta'lati
cJLk-ol (pp. 3rd. p. plu.):You are
filled up. Mil'un Jl* (n.): Full;
Full until it fills anything ; Earthfull. .
Mala'un <?%» (n. plu.): Chiefs;
Leaders; Heads. The word
signifies fullness, the leader or a
chief fills. (L; T; R; LL)
The root with its above forms has
been used in The Holy Qur'an
about 40 times.
Malaha «Ju
To put salt, become saltish.
Milhun «Ju («.): Saltish; Brakish,
Bitter. (25:53; 35: 12). (L;T;R;LL)
Malaqa jLo
To erase, suck, wash. Malla-
qa jLo: To, level (ground).
Amlaqa jJLol: To fall into
destitution, become poor.
Imldq S%>[ (v. n. IV.): Falling to
poverty. (6T51; 17:31). (L; T;
R;LL)
Malaka ilL>
To possess, become the owner
of, conquer, have control, rule,
take a wife, have power, reign,
be capable of, able to obtain,
can do, can avail, have
authority, hold. Mallak S&:
To transfer property, give to
anyone the possession, give a
support to. Milak dJU^:
Marriage. Amlaka.hu a£JloI:
They gave him in marriage.
Malik dU L> and Malik diL> are
two different words from the
same root. The former signifies
master and the latter king.
According to the rule of
forming derivation in Arabic
an additional letter (as Alif in
Malik liUL) gives the
meanings of intensity, thus a
master or lord is more than a
king. The use of the wordMdlik
dll l», Master or Lord in verse
1 :4 is to show that Allah is not
guilty of inj ustice if he forgives
his servants because he is not
a King or a Judge but more
properly aMaster. BeingMaster
He can forgive and show
mercy wherever and in
whatever manner he may like .
Its root is liiJL) or iiU) .
Malakat cSSa (prf. 3rd. p. f.
sing.) Has possessed. Ma Mala-
kat Aimdnakum (♦&Ulc«SX U:
Your wives; Whatyour right hands
possess; Prisoners of war. Not in
540
Malla $»
Mala%
the sense of slave. Malaktum *5sJl«
{prf. 2nd. p. m. plu.): You held
Yamliku liJJuj {imp. 3rd. p. m
sing.): Has power to prevail
Tamiliku JJuc {imp. 3rd. p. f.
sing.): She rules. Tamlik^s.{imp.
2nd. p. m. sing?): You will avail
Milk liLL: Stay in power
Tamlikuna jj£JuJ {imp. 2nd. p
m. plu.): You possess, own
Yamlikuna jj^-Lj {imp. 3rd. p
m.plu.): Theypossess,own.MafiA;
liJJLo {act. pic. m. sing.): Lord
Master; Owner; Sovereign; Who
possesses the right over a thing and
has the power to deal with it as one
likes. Amliku JJul {imp. 1st.
sing.): I have contvoXMalikun
jj>sJ Lo {act. pic. m. plu.): Owners.
Mamlukun dJ^L-o {pic. pac. m.
sing.):Possessed.Mulukd)jL>{n.
plu.): Kings. Malik^iL>{m. sing):
King. Malik JJu {int.): Mighty
king. Monarch. Malakut Oj£Ju
(«.): Dominion; Kingdom; Mighty
dominion. Malakun liilu {n.):
Angel. Maldika dS%> {m.^plu.):
Angels. Malakain ctSXa {n.
dual): Two angels. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 207 times.
Malla 3^
To dictate. Tamallala Jli: To
embrace a religion.
Yumillu J-oj {imp.3rd.m. sing
assim. TV.): He dictates. Yumlil
JJuj {imp. 3rd. m. sing, assim
IV.): Millatun aL (n.): Faith;
Religion; Ordinance of areligion;
Creed. (L; T; R; LL)
The root has been used in its above
three forms about 18 times in the
Holy Qur'an.
Mala^G
A -^
Tp march a quick step. Malla
J-«: To make anyone to enjoy
anything long. Amid ">Cs I IV . :
To give rein, allow free play,
give false hope , give enough
time to repent, give respite,
forbear long, loose the bridle
to (a camel) MalwatunijLi:
Space of time Imld "%»[:
Dictation.
Amid ")Lol {prf. 3rd. p. m. sing.
IV.): He gave respite. Amlaitu:
CwJul {prf. 1st. p. sing. IV.): I
respited long; I gave respite for
a while. Amli ^> I {imp. 1st. p.
sing. IV.): I give resipte. Numli
^^Ju {imp. 1st. p. plu.): We
respite Maliyya LJu (v. n.): For
a time; For a while. (L; T; R;
LL)
The root with its above five form
has been used in the Holy Qur ' an
about 10 times.
541
Mimma ULs
Mana'a
tf
Mimma L*
This particle is a combination
of Mm ^ and Ma L».
Minman^o-a
This particle is a combination
of Min frit and Ma L'
Man^
An indeclinable conjunctive
pronoun for he, she, they,
who, whosoever, also used
as interrogative, in a
condition mood and has
influence on the temporal
value of verbs. It is always
used to designate reasonable
beings except when
reasonable and unreasonable
rationales and irrationals are
combined and mentioned at
the same time as in the verse
24:45. In these cases the
irrational creatures are to
some extent, by a figure of
speech assimilated to
reasonable beings. It is used
for m. f. sing. dual. plu. and
also as a relative pronoun.
Min ^y>
Preposition used for
expressing starting point, part
of a whole, origin as, from,
of some, amongst.
Dertermining time mood of
action as, no, upon, from, of.
Also to mean separation,
distinction instead of. Used as
expletive before the subject
of a negative or interrogative
verb, it means then, relation,
likeness, between,
comparison, composition. It
is frequently employed in
negative preposition with the
sense of any, nor is, will never
be, cannot be, any. It is also
used in the sense of,
according to, and found
occasionally with the
meaning of 'an jx as in 9:38.
It indicates sometimes
commencement of time or
place, by reason of, because
of, some of, among, alternate,
according to and to emphasize
the sense of connection but
in negative case as in 3:28.
Taj ul 'Arus has mentioned
its 17 uses.
Mana'a *L>'
vi-gj : ULL4
To deny a thing, hinder from,
defend, protect, refuse,
prohibit, forbid, prevent,
interdict.
Mana'a *£« (prf. 3rd. p. m.
sing.): Prevented, etc. Tamna 'u
*lc {imp. 3rd. p. f. sing.):
Defends. Namna 'u «uJi (imp. 1 st.
p. plu. Juss): We protect. Muni 'a
*s.j> (pp. 3rd. p. m. sing.):
Mani'atun iLnJlo (act. pic. f.
sing): Protector Manu'un I
542
Manna
CS
Mana
<j^
Manu'an Ic^o / s^Lo (ace):
One who holds back. Manna 'un
p l£o in. ints) One who hinders.
Mamnu'atun Zc-jU* (pic. pac.f.
sing.): Forbidden. (L; R; T; LL)
The root with its above forms
has been used in the Holy Qur ' an
about 17 times.
Manna
C^
CrV.
Ho
To fatigue, be gracious,
reproach, lay under
obligation with 'aid ^jLc: To
be liberal, bestow a grace or
a favour on any one, recount
to one the benefits shown or
to reproach him The origin
of it is to cut off: According
to Raghib the grace cuts off
the needs as one who receives
benefits is no more a needy.
Thus a kindness, grace or
benefit cuts off the hunger.
Al-Manndn jlLJI: The Great
Benefector (Allah).
Manna jj> (prf. 3rd. p. m.
sing, assim. V.): He showed
grace etc. Manana L£o (prf.
1st. p. plu. assim.): We have
shown the grace. Tamunnu jl
(imp. 2nd. p. m. sing, assim.):
You are showing grace.
Yamunnu j^j (imp. 3rd. p. m.
sing. assim.V.): Shows grace.
Yamunnuna oj^i (imp. 3rd.
p. m. plu. assim. V.): They show
grace. Namunnu "{yS (imp. 1st.
p. plu. ace): We show grace. La
Tamunnu IjLs. V (prt. neg. m.
plu. ) : Show no grace. La Tamnun
j-J: V (Conditional phrase):
Bestow not favour. Imnun ^j> I
(prt. m. sing.): Bestow you.
Mann jJ>: Showing a grace;
Laying an obligation. Mannan
Ho (n. v.): Mamnun j_^io-o (pic.
pas. m. sing.): Diminish; Broken
off. Manun jj^> («.): Death;
Destiny. Manna "^(n.): Favour
or gift; Anything obtained without
trouble or difficulty; Honey. (L;
T; R; LL under Turanjabin)
The root with its above forms
has been used in the Holy Qur' an
about 27 times.
Mana
<-sf-
To inspire with desire. Amna
( _ r L«1: To wish. Maniyytun a1l«:
Death MunyatunLl* : Desire;
Object of desire. Tamanna
lli: To wish, desire. Manna
( _ ? lo: To create false desires.
Tumnuna j_yl: You emit. The
modification of the imperfect
has its final yd changed to
Wdw in plurals, thus the
conjugation will go as
Yumnt^gis, Tumni^l
YumnunajjLn, Tumnuna j_fl
Tumnuna j^ic (imp 2nd. p. m.
plu. IV. ) : You emit. Yumnd ^jUj
(pip. 3rd. p. m. sing. IV.): Is
emitted. Tumna ^JUJ (pip. 2nd.
543
Mahada 04*
Mahma U^-«
p. f. sing. IV.): Emitted.
Maniyyun ^Lo in. ): Sperm; Drop
of fluid which is emitted; Small
drop of semen; Small life germ
in sperm. Yumanni ^^Uj (imp.
3rd. p. m. sing. II.): "That which
stirs up desire, arouses false
hopes, fills with vain desires.
Ymanniyanna cfCX {imp. 1st. p.
sing. elp. II.): I shall fill desire
assuredly, I will arouse vain
desires. Tamanna Hi' (prt. 3rd.
p. m. sing V.): Wished; Read;
Recited. Tamannau Jl{prf. 3rd.
p. m. plu.V): They wished.
Tatamannauna j^laJu {imp.
2p. m. plu. V.): You wish
Tamannauna jjli is for
Tatamannauna jjJU-U.
Yatamannauna o'j^-L (imp.
3rd. p. m. plu. V.): They wish.
Tamuna ^J (prt. m. plu. V.):
Long; Yearn; Wish. Umniyyatun
SIloI (n. sing.): Wish; Longing;
Wishing. Amdniya LJ LoJ (n. plu.):
Wishes. Manat oLlo (proper
name): An idol worshipped by
the pagan Arabs. (L; T; R; LL)
This root with its above form
has been used in the Holy Qur ' an
about 22 times.
Mahada jl$*
To prepare, extend, unfold,
stretch out, make level, make
provision.
Yamhaduna jjX$aj (imp. 3rd.
p. m. plu.): They prepare, make
provision. Mahiduna jjJiaIo
(act. pic. m. plu.): Those who
spread couch; Spreaders.
Mahhadtu OX$* (imp. 1st p.
sing. II.): Lmade smooth etc.
Tamhidan l-Ju^i (v. n. II. ace):
Making smooth. Mahd jl^>( n. ) :
Cradle;Bed.MiMrf il^»(n. ace):
Resting place; That which lies
spread out. (L; T; R; LL)
The root with its above six forms
has been used to the Holly Qur' an
as many as 16 times.
MahalaJ^
To act slowly, patiently,
gently, leisurely, without
haste.
Mahhil j4-° (prt. m. sing II.):
Respite you; Allow delay; Defer;
Put off. Deal gently; Respite
gently. AmhilJ^a I (prt. m. sing.
IV. ) : Respite gently. Muhlun J^>
(n.): Molten lead. (L; T; R; LL)
The root with its above three
form has been used about 6
times in The Holy Qur' an.
Mahma U^o
Whatever; When; Even so;
Even.
Mahma Ll^o (Particle): (7:132).
(L; T; LL; Mughni; Ubkari; Farra)
544
Mahuna ^>
MataoU
Mahuna^-
CHK! '■ ^4*
To be despised, weak, reviled.
Mahin jty» (act. 2pie.m. sing.)
Despised; Weak; Reviled
Insignificant; Miserable
Wretched; Ignominious. (32:8
43:52; 68:10;77:20). (L; T; LL)
Mata oU
To die, die away (fire), be
burn out, become still (wind).
Amata oU I : To soften meat
by cooking, cool anger.
Amata mafshu Ijg.ui' oU I: He
cooled his passions. Umit
c~< l :To be obsolete. Istamdta
lahu <J o Lj^ I : To exert ones
self to the utmost. Mautatun
'ijy>: Death; Swoon; Madness
Maita C~J>: Dead; Lifeless.
Mauta Oy: Dead; About to
die, Spiritually dead. Maut
£jy> or Death has as many
kinds as life has many kinds.
Decaying of strength and
vigour, of senses, of the
faculty of growth and
generative faculty of human
beings, animals and of
vegetables, of power of
expression, of sense of taste,
of touch, of imagination, of
perception, of apprehension,
of disorientation, of
generative faculty, ignorance,
grief, sleep, expiation are
examples of maut Oy>'.
Mata 0L0 (prf. 3rd. p. m. sing.):
Died. Matu IjJ'Lo (prf. 3rd. p. m.
plu.): They died. Mittum JLo (m.
prf. 2nd. p. m. plu.): You died.
Mittu C-o (prf. 1st. p. m. sing.)
I died, became unconscious as
in 19:23. Mitna L^> (prf. 1st. p.
plu.): We died. Yamutu Cj£
(imp. 3rd. p. m. sing.): He dies.
Yamut c*£ (imp. 3rd. p. m.
sing, juss.): He dies. Tamuta
Cjj£ (imp. 3rd. p.f sing, ace):
She dies. Tamutc^J (imp. 3rd.
p. f. sing, juss.) She dies.
Tamutunna jjji (imp. 2nd. p.
m. plu. el.): You should die.
Yamutuna oyj£_ (imp. 3rd. p.
m. plu.): They die. Yamutu
\y^£ (imp. 3rd. p. m. plu. ace):
They die. Tamutuna jyj£ (imp.
2nd. p. m. plu.): You die.
Amutu Oj-ol (imp. 1st. p sing.):
I die. Namutu o_^i (imp. 1st. p.
plu.): We die. Mutu \yy> (prt.
m. plu.): Die! (you). MautCjy>
(v.n.): Death; Unconsciousness
etc. Mautatun ijj-o(n.): Death.
The ending and additional Td
indicates the unit of an action
which is termed Ism al-Marrah
SjULJ. Maitun c~j>(n.): Dead
one. Maitan Ll-o (ace):
Amwdtun olj-ol (n.plu.): Dead
ones. Mauta b'j-o («./?/«.): Dead
ones. Mayyitun c>Lo (n.):
Lifeless; Dead; Mortal; Aboutto
die etc. Mayyituna jj^l« (n.
545
Maja f U
Musa
i^j?
plu.): Dead ones; Lifelessness.
Mayyitin Oul- (plu. ace): Dead
ones; Lifelessness. Mamatu
Cj L-o (n. plu.): Deaths Maitatu :
iULwo (/?/«. acc): Those which
have not been slaughtered in the
manner prescribed by the
Islamic law. Amdta oLol (prf.
3rd. p. m. sing. IV.): Caused to
die. Amatta c-ol (prf. 2nd. p.
m. sing. IV.): You made to die.
Yumitu Cwj: (imp. 3rd. p. m.
sing.VL): Causes the death.
Vmitu Cw-ol (imp. 1st. p. sing.
IV.): I cause the death. Numitu
c~2 (imp. 1st. p. plu. IV.): We
cause the death. (L; T; R; LL)
The root with its above forms
has been used in the Holy Qur ' an
about 165 times.
Maja rL«
To be agitated, troubled, swell
surge, press tumultuously like
waves, rage.
Mauj ry> («.): Wave; Surge;
Billow. Yamiiju rj*j(imp. 3rd.
p. sing.): Surges. (L; T; R; LL)
The root with its above two forms
has been used in the Holy Qur' an
about 7 times.
MarajU
jj*t ■ by
To move from side to side,
shake, be in commotion, move
to and fro with haste.
Tamuru jjji (imp. 3rd. p. m.
sing.): Will shake, move, etc.
Maurau ljj-o (v. n.): Shaking.
(52:9; 67: 16; 52:9).(L; T; R; LL)
Musa iJ ^y>
Moses. The founder of
Judaism. He delivered the
Israelites from the tyranny
of Phoraoh. He was the
greatest Israelite Prophet.
According to Biblical data he
lived about 500 years after
Abraham and 1400 years
before Jesus. In order to
ascertain the details of his life
constitutes one of the most
difficult task of modern
Biblical study. The
description made by the Holy
Qur' an gives some account
of his birth and his mission.
He was born when the
Israelites, who had come to
Egypt under Joseph were
being pressed hard by the
Egyptians. They were killing
their newborn males and
sparing their women to make
them immodest. Moses'
mother, however, determined
to save her son prayed for him.
God revealed to her to place
him into a chest, then cast
him into the river, the river
will cast it on to the bank and
"The person who was My
enemy as well as his" will pick
him up. His sister walked along
the bank by the floating chest
546
Mala J U
Maha^L.
and said to those who picked
up the chest from the bank of
the river, "Shall I guide you to
a nurse who will take charge of
him." In this way he was
restored to his mother that she
might be consoled and not
grieve. The Holy Qur' an gives
an account of his Ascension,
aspiration, communion with
God, marriage, miracles,
controversy with Pharaoh,
crossing the sea, retirement
to the mountain, receiving
the Law, troubles at the hands
of his own people, prophesies
about the advent of a Prophet.
In some ways Moses call to
prophethood as described in
the Holy Qur' an resembles
that of other Prophets and
the Prophet of Islam. Like
him, he was at first hesitant
to take on the exalted task
offered to him. Moses bears
in many other respects
striking resemblance to the
Holy Prophet of Islam
(73:15). As for the name
Moses it may be noted that
Musa (Moses) is a Hebrew
word and pronounced Moshe
and means one drawn out of
water or simply " a thing drawn
out" . This derivation also finds
support in Arabic, it is said
Ausha al- shaia ( _ s -iJ! < _ 5 -ijl :
He drew out the thing. Thus
the word Musha which is the
passive form of Ausha could
mean a thing drawn out. (L; T;
R;LL)
Musa ^^j-o (Proper name):
Moses.
The word has been used in the
HolyQur'an about 136 times.
Mala JL.
To be rich. Mawwal Jj-«: To
render wealthy. Tamawwala
Jjl': To become wealthy.
Ra'isul Mai JLJI j^j-
Finance minister.
Mala J Lo («.): Riches;
Substances; Wealth. Amwdl^ lj-o I
[n. plu.): Maliyah <uJlo (comp.
interjective): (JLo + <j + ») My
wealth. (L;T;R;LL)
The root with its above three
forms has been used in the Holy
Qur' an 86 times
Maha»Lo
To hold much water, draw
water.
Maun t L> {n. for Mawahun ty):
Water; Sap of plants; Juice. (L;
T; R; LL)
This word has been used in the
HolyQur'an about 63 times.
Mada jU
To be shaken, moved, agitated
spread (cloth or table with
547
Mada jU
Mala J U
food), give food. Imtdda iliol
: To furnish with provisions
Tamida JlJ: {imp. 3rd. p. f.
sing.): Moves away; May be a
source of benefit and provision;
To quake. Mdidatun ijul*(n.):
Table spread, table with food
upon it, Food; Knowledge,
because knowledge is the
spiritual food. A table without
food is not called Mdidah I Jula.
(L; T; R; LL)
This root with its above two
forms has been used in the Holy
Qur'an about 5 times.
MarajU
To supply food or provision,
convey stores (of food) to ones
family. Miratun S^-o: Stores,
Provisions; Wheat; Corn.
Namiru ^Jii {imp, 1st. p. plu.)\
We shall get provision, we will
bring food. (12:65). (L; T; R; LL).
MazajLo
To detect, distinguish,
discriminate, separate, set a
thing apart, discern between.
Yamiza y*s (imp. 3rd. p.m.):
Discriminates; Distinguishes.
Tumiyyizu yJ. {imp. 2nd. p. f.
sing. V.) She distinguishes.
Imtdzu IjjLloI {prt. m.plu. VII.):
Separate yourselves. (L; T; R;
LL)
The root with its above three
forms has been used in the Holy
Qur'an about 4 times.
Mala JL»
To incline, turn away from,
turn aside from the right, turn
aside from the center, be
adverse, swoop, drop or
descent as a bird upon on its
prey, take and seize it
suddenly. It is used in the
sense of oppression and high
headedness.
Yamiluna jjJlj: {imp. 3rd. p. m.
plu.): They may attack, swoop
down, may fall, may turn, they
may attack. La Tamilu jLl V
{prt. neg. m. plu.): Turn not.
Mailun J-*/ (v. n.): The act of
turning aside and including.
Mailatan iL-o {noun of unity):
A single act of turning. (L;T;R;
LL).
In the Holy Qur ' an this root with
its above four forms has been
used about 6 times.
548
Nuno
Naba'a Li
Nun
jN
Twenty fifth letter of the
Arabic alphabet and the initial
letter of the 68th chapter of
the Holy Qur'an. It is
pronounced as Nun, equivalent
to English N. According to
Hisab al-Jummal (mode of
reckoning numbers by the
letters of the alphabet) the
value is 50. It is also a word
which means ink, stand or a
great fish.
Nun j
Hassan and Qatadah regards it
as meaning Ink-stand, while
Ibn 'Abbas considers the
meaning to be great fish. The
context of the 68th Chapter
of the Holy Qur'an favours
the former interpretation.
Nun j : Initial letter of the 68th
chapter of the Holy Qur'an. It is
not an abbreviation but a word
meaning Ink; Stand; Great fish.
Dhul-Nun jj^lj'y. The man of
the great fish or Jonah (Yunus)
(21:87). (L;R;T; LL)
Nab
An indeclinable affixed
pronoun meaning, we, ours, us
when following nouns and
meaning we and us, when
following verbs of
propositions. When affixed to
the particles innaj I or anna
jl it is written Inna bl, innand
L5J or annand Ljl . Although
representing an accusative, it
must be rendered We as in
5:111. (L;T;LL)
Na'a^b
To remove, be remote, turn
away, keep anyone aloof,
avert retire
Na'a^jlj (prf. 3rd. p. m. sing.):
He turns away (17:83; 41:51).
Yanauna j_^j (imp. 2nd. p. m.
plu.y. They keep away (6:26).
(L; T; LL)
Naba'a Li
To be high, lofty. Nabu'at
oj-j: Giving the news,
information or prophecy
Nabiyun^ (pronounced with
Yd changed from Wdw):
Prophet; To have a lofty
position, status, dignity of a
Prophet as Niih, Ibrahim,
Musa. It is derived from
Nabuwwatcjyj and signifies
elevation and evidence of
giving very big news and
bringing Shariat (Law).
Nabu'at Cjjj+'j (with
549
Nabata c
Nabata c
hamzah): One who acquaints
or informs others, who
prophesies and is informed
from God. A person came to the
Holy Prophet^; addressing
him, O person who foretells
Nabi'Allah&V^ L.TheHoly
Prophet g^toldhimtosay, "Yd
Nabiyy Allah &\^j L" '{without
Hamzah) i.e. O Prophet of
Allah!
Naba'a LJ (v. n.): News;
Information, Message or
announcement of great utility
which results either to great
knowledge or predominance of
opinion and which inspires awe
and makes the heart trouble with
fear; Tiding; Announcement.
Anba'a lu\^(plu.f Naba'aiu ):
Nabba'a Lu (prf. 3rd. p. sing
II.): Declared etc. Nabba'at oLi
(prf. 3rd. p.f. sing.): She declared
Nabbu'atu oLj (prf. 1st. p.
sing.) I declared. Yunabbi'u £j
(imp. 3rd. p. m. sing.): Declares.
Unabbi'u Jj| (imp. 1st. p. sing.):
I declare. Nunabbi'u £j (imp.
2nd. p. sing II.): We declare.
Tanabbi'u $*£ (imp. 2nd. p. sing
II.): You declare. Tunabbi'una
jj~j (imp. 2nd. p. m. sing. el.
II): Surely you will declare.
Nunabbi'anna jluj (imp. 1st. p.
plu. II): We surely shall declare.
Yunabba' LL; (pip 3rd. pm. sing.
gen.): He has been told.
Yunabb'au £j (pip. 3rd. p. m.
sing. non. II): Will be declared.
Tunabbi'unna jllu (pip 2nd p.
m.plu. el. II):Nabbi ' ^ (prt2nd
.p .m. sing II): Declarer Nabbi'u
^jj (prt. 2nd. p.m. plu. II. ) : Declare
you. Anba'a Ljl (prf. 3rd. p. m.
sing. IV.): Declared Informed.
Anbi' £_jjl (prt. 2nd. p. m. sing.
IV.): Informs them. Anbi'u Jjl
(prt. 2nd. p. m. plu IV.): Informs
you. Anbi'u Ijjjl (prt. 2nd. p. m.
plu. IV): Inform you Yastanbi'una
jjJ^l-j (imp. 3rd. p. m. plu. X.):
They ask, inquire, question.
Nabuwwat O^J: Prophethood;
Lofty position, status, dignity of a
prophet. Nabiyyun/Nabiyyin
jy^j/jLj (n. p. ace) and Anbiya
»L*jl: (n. plu. ace): (L; T; R;
Baqa; LL)
The root with its above forms has
been used in the Holy Qur'an as
many as 160 times.
Nabata cJ
Li
To produce (tree), germinate,
grow, sprout (plant), grow up
(child). Nawdbit c~j\jJ:
Offspring of human beings or
cattle.
Tanbutu £~Sj (prf. 3rd. p. f.
sing.): Grows. Anbati CJl (prf.
3rd. p. sing. IV.): Made to grow.
Anbatat cjljI (prf. 3rd. p. m.
sing. IV.): Sprouts. Anbatna L^jl
(prf. 1st. p. plu.): Yunbitu c«j
(imp. 3rd. p. m. sing. IV): GrowS.
Tunbitu c~£ (imp. 3rd. p. m.
sing. IV.): It that grows. Tunbitu
\_f-yj (imp. 2nd. p. m. plu. TV. ace.
550
Nabadha
Nataqa J£j
final nun dropped) : That you cause
to grow. Nabatun/Nabatan L'Lj/
oLj (acc/n.): Growth; Herbage;
Germinating or springing up. When
used collectively it means Plants or
that which is produced from the
ground. (L; T; R; LL)
The root with its above form has
been used in the Holy Qur'an
about 26 times.
Nabadha JLj"
To throw, fling, give up, cast
off, reject, throw a thing
because of its worthlessness
or not taking into account.
Tanbadhu IjJLu iprf. 3rd. p.
sing.): Threw, fling. Nabadhu
IjJLJ (prf. 3rd. p. m. plu.): They
threw, etc. Nabadhtu o JlJ (prf.
1st. p. sing.): I threw. Nabadhna
L-Lj {prf. 1st. p. plu.): We
threw. Inbidh JlJ I (prt. 2nd. p.
m. sing.): Throw! Nubidha JlJ
(pp. 3rd. p. m. sing.): Had beerf
cast. Yunbadhanna "jX^ (pip.
m. sing.) He shall surely be cast.
Intabadhat oJLljJ (prf. 3rd. p.
f. sing. VIII.): She retired,
withdrew. (L; T; R; LL)
The root with its above forms has
been used it the Holy Qur'an as
many as 12 times.
Nabaza
ji>
To call names; give nickname,
defame, change name, name of
reproach
La Tanabazu IjjjtijV (prf, neg. m.
plu. VI): Do not call one another
by nicknames. Do not call one
anotherininsultingmanner(49: 1 1).
(L; T; R; LL)
NabatalL-J
To gush or flow out, draw water,
reach water by digging well.
Anbata Jai I : To bring a thing to
light, deduce a thing Istanbata
Ja*iZ*J: To find out, elicit,
elucidate. NabatunlsJ: Internal
state of a person.
Yastanbitun jjLjlLJ (imp. 3rd.
p. m. plu. X): They discover, think
out, illicit, engage in obtaining
intelligence (4:83) (L; T; R; LL)
Naba'a
L*J
To spring gush forth, flow out
issue forth, emerge.
Yanbu'an li>JJ (n.): Fountain;
Spring. (17:90). Yanabt j^Lj
(n.plu.): Fountains (39:21) (L; T;
R;LL)
551
Najada i»J
NajalJ^
Nataqa j£j
To shake, pull, rise up, break out.
Nataqna Liii (/j^ 7sL £>. p/w.):
We shook (due to the quake),
caused to quake (7:171) (L; T;
R;LL)
Najada Jl*J
To overcome prevail over,
become manifest
Najdain ^^S- (n. dual) two
conspicuous high ways (90:10)
(L; T; R; LL)
Najisa j-»*j'
To be unclean, impure, filthy,
full of impurity, dirty. It is of
two kind one that can be seen
by sight (by Basdrat Cjj'l^S)
the other that can be
perceived by intelligence (by
BasiratCjj^aj).
Najasun j*-^: Spiritually
altogether unclean (9:28). (L;T;
R;LL)
NajalJ^
To become verdant, disclose,
manifest, have large eyes.
Anjala: To pasture (cattle)
on herbage. Minjal: Luxuriant
(robes) ; Clever camel-driver
Injil J^h Evangel. Just as the
Tawrdt - the Book given to
Moses, is not the Old
Testament so the Injil J^l
mentioned in the Holy Qur' an
is certainly not the New
Testament. Injil was revealed
direct to Jesus as the Tawrdt
was revealed to Moses.
Fragments of them survived in
the Hebrew Canonicals and the
New Testament and in some
other script such as the Gospel
of childhood and the Gospel
of Barnabas. According to
modern Christian researchers
on the authencity of Bible,
they claim that not more than
18% of its contents are original
sayings of Jesus Christ. Most
of the body of immethodical
literatures is casual in its nature
and an odd miscellany. None
of the Books of the New
Testament was intended by its
authors writers to form one of
the Cannons. They have all
been put together side by side,
unharmonised. They are a
collection of reports and
stories about Jesus compiled
at dubious dates, some of them
many centuries after his
crucifixion and by unknown
persons, undesigned and
unforeseen in the apostolic
age. They are far from being
552
Najal J^
Najal Jji
the revealed words of God,
never meant for publications
and multiplications. Sentences
and paragraphs have been
abbreviated and expressions
changed. When the first
collection of the sayings and
doing of Jesus were set down
in writing the next who copied
it might have felt inclined to
enlarge it or to change the
detail according to his whim
or to the form in which he had
heard it. The four Canonical
Gospels were only four out of
many and some of these
besides the four have survived
the final form of the Plew.
Testament Cannons for the
west was filed in the forth
century A.D. by Atahasius
and his friends and the
Necame creed.
The reason why Jesus'
revelations his sayings and
doings were called Injil is
that it contained not only
good news for those who
accepted him but also
because it gave the glad tiding
of the advent of the greatest
and last Prophet (61:6), which
is variously described in
Jesus' Metaphorical language
as the coming of the Kingdom
of God (MK1:15), The
coming of the Lord himself
(Mtt 21:40), The advent of
paraclet or perikluton
(John, 14. 16) or the Spirit of
truth (John, 14:17) etc. The
Holy Prophet ^ said, "The
breasts of my Companions
are like Gospels (L). It means
that the breasts of his
Companions are repositories
of his life history and
teachings. It indicated that the
position of the present Gospels
is analoguous to that of the
collection of Hadith.
In short the Tawrat and Injil
frequently mentioned in the
Holy Qur' an are not identical
with what is known today as
the Bible or The Old
Testament or The New
Testament, but refers to an
original revelations bestowed
upon Moses and Jesus. The
fact of there having lost and
forgotten is alluded to in the
Holy Qur' an (5 : 1 4) and other
facts of history. Their
confirmation by the Holy
Qur' an refers only to the basic
truth still discernable in the
Bible and not to its legislation
or to its present text. But
even as they now exist they
afford guidance in some
respects but with a mixture
of error
Injil J-3tl (n.): Evangel.
553
Najama ( J*j"
Naja L>^
The word has been used in the
Holy Qur'an about 12 times.
Najama Jay
To appear, rise, begin,
accomplish, ensue, proceed
Najmun <*£ (n.): Nujum*j£ (n.
plu.): Star or collective of stars;
Plant growing close to the earth
with little or no stalk as grass;
Germinaceous plant; Portions;
Pleiades; Portion of the Holy
Qur'an (as it was revealed in
portions during the 23 years.)
The word with its plural form has
been used as may as 13 times in
the Holy Qur'an. (L; T; R;
Zamakhshari; Razi; Baidzawi;
Ibn Kathir)
Naja L>o
To be saved, delivered,
rescued escape, go free.
Naja\.£lNajwan\j£: To
whisper (a secret), confide a
secret to.
Naja L*J (prf. 3rd. p. m. sing.):
He was saved. Najjd Latf (prf,
3rd. p. m. sing. II.): He was
delivered. Najauta C>yf {prf.
2nd. p. m. sing.) '.Thou hast
escaped. Najjaina LlJ^ (prf.
1st. p. plu. II): We delivered.
Yunajji^jyj (imp. 3rd. p. sing.
II.):You deliver, shall deliver.
Nunajji ^j*cj (imp. 1st. p. plu.
II.): We deliver, shall deliver.
Nunajjiyanna Ir^J (imp. 1st
.p. plu. el. II.): We shall surely
deliver. Najji < j*J (prt .m.
sing. II.): Deliver Nujjiya < j£
(pp. 3rd. p. m. sing. II.): He
was delivered. Anjd eL^I (prf.
3rd. p. m. sing. IV): Delivered.
Anjaita c^sy\ (prf. 2nd. p. m.
sings. IV.): Thou delivered.
Anjaina Llj£I (prf. 1st. p. plu.
IV.): We delivered. Yunji < j*^>
(imp. 3rd. p. m. plu'.):
Delivers. Tunji ^j>cZ (imp. 3rd.
p.f. sing. IV): Delivered. Nanji
i^yj (imp. 1st. p. plu. IV. final
Nun dropped) : We deliver. Najin
r li (act. pic. m. sing. /.):
Delivered one; Who is saved.
Najat olrf (v. n.): Salvation.
Nunajju \j^cj(ap-der. m.plu.):
Verily we are to deliver thee.
(L; T; R; LL)
Najaitum *^>lj (prf. 2nd. p. m.
plu. Ill) : Ye whispered, consulted
in private. Tanajaitum *^*>bj
(prf. 2nd. p. m. plu. VI): Ye
whisper together. Yatanajauna
jj>bsj(imp. 3rd. p. m.plu. IV):
They whisper together. Tanajau
j> Lj (prt. m. plu. VI. ) : Ye should
whisper. La Tatanajau j> Lj V
(prt .neg. m.plu. V7.):Y§ should
not whisper. Najiyyan \L& (act.
pic. ace): The act of consulting
together. Najwa ^j£ (v.n.):
554
Nahaba
Nahala Jou
Counsulting in secret. (L; T; R;
LL)
The root with its above forms
has been used in the Holy Qur ' an
about 84 times.
Nahaba c^oJ
La9W i LOW ' Lou
To weep, cry, vow, wail, travel
at a quick pace.
Qadza Nahbahu Aow^aii {imp.
3rd. p. plu.): They fulfilled their
vow and fell as martyrs, redeemed
their pledge by death; They are
dead (33:23). (L; T; R; LL)
Nahata ix
Cowj e Cow : Lou
To scrape, carve, prepare by
scraping, cut, shape, emicate.
Tanhituna jjJow (imp. 2nd.
p. m. plu.): Ye hew (7:74;
26:149; 37:95) Yanhatuna
jjJouJ (imp. 3rd. p. m. plu.):
They hew (15.82) (L; T; R; LL)
Nahara 'J*j'
To slaughter, sacrifice, injure
the jugular vein, put hand on
to upper part of the chest.
Anhar owl («.): Offer sacrifice;
Devote one's life for the
humanity; Place one's hand in
prayer on the upper part of the
chest (108:2). (L; T; R; LL)
Nahisa j-*iJ <Lr -*w
.tOwj : LmOu e d**/j&u
To be fatal, red like copper;
Ill-luck; Inauspicious. Nahsin
1 _ r ou'(v. n.): (On a day when
the* sky remained) red like
copper. (The day of) ill-luck.
It does not mean that any
particular day or time is
inauspicious, lucky or not
lucky. The meaning is for the
tribe of 'Ad the day proved
unlucky because of the
calamity. 'Ummun Nahisun
,j~>\j *j£-: Year of drought.
Nahsin j-ow'Cv. n.): (59:19).
Nahisat oL-oij (n. plu.):
(41:16). Nuhas ^l»w (v. n.):
Smoke without flame that rises
high, Molten copper shatters of
iron when beaten (55:35). (L;T;
R;LL)
Nahala Jow
To make a gift, dower a
women, make a wedding gift,
free gift. Nihlatun jJoJ:
Unasked, willingly,
cheerfully and as agreed gift,
without demand and without
expecting a return for it. It is
distinguishable from Hibah -
a free gift. Every Hibah is a
Nihlah but not every Nihlah
555
Nahnu
nnu^
Nada^plj
is a Hibah.
Nahl J»J («.): Bee. (16:68).
Nihlatun iLo (n): (4:4).(L; T;
R;LL)
Nahnu j^j
We. (Personal pronoun of
common gender used both in
dual and plural forms):
Nakhira J*i
To be decayed, worm eaten,
wasted, crumbled, hallow
Nakhiratun "t>j>u(n.sing): Hallow
etc. (79.11). (L;T;R;LL)
Nakhala J»J
To sift, send down, snow,
drizzle, cloud, select, pick out
the best of. Nakhal lahu
alnasthaten: To give earnest
advice.
Na kh l/Na khlan J^j'/^lki
(acc./n. sing.) Palm-tree; Palm;
Date-palm. Nakhil J~*cJ {gen.
plu.): Date-palms. Nakhlatun
3liu(n. of unity): Single palm-
tree. (L; T; R; LL)
The root with its above four
forms has been used in the Holy
Qur'an about 20 times.
Nadda JJ
JiL'i I "Xt
To flee, run away, defame,
divulge (secret). Nid ±'y.
Match, A like; Opponent;
Equal; Image; Idol; Compeer;
Rival; Object of adoration to
which some or all of Gods
qualities are ascribed, whether
it be conceived as deity in its
own right or a saint.
Supposedly possessing certain
divine or semi-divine powers .
One who is runs away from
God's command.
Andad iljul (n. plu. of Nid Xi
assim.): Equals; Matches; Images;
Idols; Rivals etc. (L; R; T; LL)
The word has been used in the
Holy Qur ' an as many as about 6
times.
Nadima.jJ
r
Loji
To regret as repentance and
penitence as a result of a sinful
act. According to Lane a sinful
act may be followed by either
of two painful feelings. One is
called remorse, in that case
there is no merit. The other is
known as Taubah or
repentance which is followed
by a good deed. Nadamat
c~ol-C: Repentance.
Nadimin oyob {act. pic. plu.):
Repentants. (L; T; R; LL)
556
Nada^plj
Nadhara , 03
The root with its above form has
been used in the Holy Qur'an as
many as 7 times.
Nada<jjlj
To call, call any one to convey
something, proclaim, hail,
invite.
Nada jib (prf. 3rd. p. m. sing.
III.): Called out; Cried. Nada lib
(per. 3rd. p. m. sing. W.V. II.):
He cried. Nadat Oib (prf. 3rd.
p. f. sing. II.): Called to. Nadu
\j i b (prf. 3rd. p. m. plu. II): They
cried, called out. Nadaitum ~J i b
(prf. 3rd. p. m. plu. II): Ye called
for. Nadaina \sj$\j (prf. 1st. p. plu.
II. ): We called. Yunddt^s Lj (imp.
3rd. p. m. sing. II): Calling, calls
(yunadi^j JUj = yunddi^s Lj where
last yd is dropped). NMiya j iy
(/?/?. 3rd. p. s/ng. //. ): It was called
to. Nddil \js[j(pp3rd.p.sing.II.):
Was called, hailed. Nudu Ijijj
(pp. 3rd. p. m. p/w. //.): They
were proclaimed. Reffering to the
Here after it means they will be
proclaimed. Yunaduna jjibj
(pip. 3rd .p. m. plu. II): Will be
called. Tanadau jito (prf. 3rd.
p .m. plu. VI): They cried out to
each other. Munadi/Munddi
ib-o/jiLo (ap-der. m. sing.):
The caller; One that calls; Crier.
Munddiyan biLo (pt-der. m.
sing, ace): Crier. Niddun Ax>
(v.n.): Act of calling; Cry. Nddi
jib (n.): Assembly. Nadiyyan
LJlj (rc. plu. ace): Fellows of an
assembly. Tanadl Tanddi. jLu/
jibj* (The yd being omitted, v. n.
IV.): Mutual calling. The act of
calling one to another. (L; T; R;
LL)
The root with its above forms
has been used in the Holy Qur ' an
about 53 times.
Nadhara j jj
To dedicate, conserrate, make
a vow, devote by vow; warn,
admonish, caution, promise
voluntarily, offer present.
Nadhirj jj : Warner; One who
informs and adverse a
calamity; Who cautions and
put one on guard. Andharatu
al-Qaum sir al 'Aduww
j JuJ \j~* ,jSi I Oj Ju I : I inf ormed
the people of the march of the
enemy and put them on their
guard and cautioned them.
Nadhartu CjjX> (prf. 1st. p.
sing.): I vowed. Nadhartum *jj Ju
(prf. 2nd. p. plu.): Ye took vow.
Nadhrun jX> (v. n.): Vow.
Nudhur jjXi (n. plu.): Vows;
Voluntary promises. Obligations
imposed by self-will or through
religious order. Andhara jjul
(prf. 3rd. p. m. sing. IV.):
Warned; Called attention to;
Showed the danger to come.
557
Naza'a
tZ
Nazagha fj »
Andharta OjJbl (prf. 2nd. p. m.
sing. IV.): Thou warned.
Andhartu Ojjul {prf. 1st. p.
sing.): I warned. Andharna
bjjul (prf. 1st. p. plu.): We
have warned. Yundhiru jMj
(imp 3rd. p. m. sing. IV.): Warns.
Li-Yundhira j JllJ (imp. 3rd. p.
m. sing.): In order to warn.
Yundhiruna jjjJcj (imp. 3rd.
p. m. plu. IV.): They warn. Li-
Yundhira jJc_J (imp. 3rd .p.
m. plu. IV. el): In order to warn
Li-Tundhira jXSj (imp. 2nd.
p. sing. IV. el.): Thou may
warn. Lan Tundhir jXj i j}(2nd.
p. m. sing. Juss. IV.):Ye warnest
not. Andhir jjul (prt. m. plu.
IV.): You warn Undhiru Ijjjul
(pp. 3rd. p. m. plu. IV.): They
had been warned Li Yundharu
Ijj JlLJ (pip. 3rd. p. m.plu. el. IV.):
They may to be warned.
Yundharuna jjjXj(pip.3rd.p.
m. plu.IV.): They are warned.
Nudhran Ijju (v.n. ace. IV):
W anting. Nudhur/Nudhuri j Jj /
<jj X> (yd dropped):. My warning.
Nadhiry X> (act. 2. pic): Warner;
Who cautions and put one on
guard. Mundhirun jXj> (ap-der.
sing IV.): Warner. Mundhirin
jjjj-ii* (ap-der. m. plu. ace. IV.):
Warners. Mundharin ^ Jcu (pis.
pic. m. plu. ace. IV.): Those who
are warned. (L; R; T; LL)
The root with its above forms
has been used in the Holy Qur ' an
about 130 times.
Naza'a tjf
To draw forth, take away, pluck
out, bring out, snatch away,
remove strip off, tear off,
extract, withdraw, draw out
sharply, perform ones duty,
snatch off, yearn, depose high
officials, resemble, draw with
vigrour, invite others to truth,
rise, ascend, draw from the
abode or bottom, carry off
forcibly, deprive.
Naza'a s-_p (prf '3rd. pm. sing.):
Drew forth etc. Naza'nd Lc_p
(imp 1st. plu.):We shall strip
off, take out, withdraw. Yanzi'u
t-^J (imp. 3rd. p. m. sing):
Stripping off. Tanzi'u i-y5(imp.
3rd. p. m. sing.): Thou'takest
away. La Nanzi'anna j-c>j
"i(imp 1st. plu. epl,): We surely
draw. Yunazi'unna j..cjL.j
(imp. 3rd. p. m. plu. emp. Ill):
They should dispute. Tandza 'u
IjXjl^j (prf. 3rd. p. m. plu. VI):
They disputed with each other
Tanaz'atunm ^JLcjUj (prf.
2nd. p. m. plu.): He disputed.
Yatandza'una jjXjL^j (imp.
3rd. p. m. plu.): They disputed
among themselves, will snatch
from one another. Nazza'atun
<LcjJ (n. ints.): Stripping even to
the extremities. Ndzidtc^j) (act.
pic.f plu.): Those who perform
their duty etc. (L; T; R; LL)
The root with its above forms
has been used in the Holy Qur' an
about 20 times.
558
Nazafa l£j>
Nazala JJ>
Nazagha e-p
To incite to evil, foment
discord between, make strife,
slander, sow, disseminate,
blacken any one's character,
wound in words, set people
at variance, stir up discord.
Nazagh t-jj (prf.3rd.p.m.sing):
stirred up discord etc. Yanzaghu
i-^j (imp. 3rd. p. m. plu.): Sows
discord. Yanzaghanna j-c>/
(imp. 3rd. p. m. sing, imp.):
Imputation, afflict, prompt.
Nazghun pjj (v.n.): An evil
suggestion inclining to evil. (L;
T; R; LL)
The root with its above four
forms has been used in the Holy
Qur'an about 6 times.
Nazafa lSj»
*Jjl>: lip'
To exhaust, deprvie of
intellectual facilities. Anzfa
cijjl 1S the more intensive
form.
Yunzafun jj*j*i (pip- 3rd. p.
m. plu. IV.): They will be
exhausted, deprived of
intellectual faculties (37:47).
Yunzifun jji Uj (imp. 3rd. p.
m. plu. IV.): They will become
senseless, exhaust (56:19). (L;
R; T; LL).
Nazala Zj>
To descend, come down, go
down, happen, alight at, settle
in a place, lodge. Anzalajjjl:
To sent down, give. Nuzulun
Jjj: That which in prepared
for a guest's entertainment,
Abode, Gift. Manzil J>-«:
Mansion; Station, Nazzdla
Jjj : To cause to descend, send
down. Tanzil^jjij : Sending
down; Divine revelation;
Orderly arrangment and
authentic compilation;
Gradual revelation
Nazala Jjj (prf. 3rd. p. m. sing.):
Has come down etc. Yanzilu Jj^
(imp. 3rd. p. m. sing.): Descends.
Nazzala Jjj (prf. 3rd. p. m. sing.
II.): Has sent down. Nazzalna
LJj5 (prf. 1st. p. plu. II.): We
have revealed. We have sent
down. We have revealed in slow
deliberation and in piecemeal.
Yunazzila J^j (imp. 3rd. p. m.
sing. II. ace): That has sent down.
Yunazzilu JjL (imp. 3rd. p. m.
sing. II): Sends down. Tunazzila
Jj^i (imp. 2nd. p. m. sing. II.
ace): They may send down.
Nunazzilu Jp (imp. 1st. p. plu.
II.): We send down. Lam-
Yunazzil Jj^j J (imp. 3rd .p. m.
sing. II Juss. ) : Did not send down.
Nuzzila Jjj (pp. 3rd. p.m. sing.
II): Was sent down; Has been
revealed. Nuzzilat cJjj (pp. 3rd.
559
Nazala JJ>
Nasa'a 1—
p. f. sing.); Was revealed.
Yunazzala JjL (pip. 3rd. p. m.
sing.): Is being revealed. An-
Yunazzala Sj^-L j' : To be
yevealed. Tanzilun/Tanzilan
%£ /Ji^O- n - IL /acc -)' The
revelation. Anzala Jjj'l (prf 3rd.
p. m. sing. IV. ): Sent down.
Anzaltu cJjjl (prf. 1st. p. sing.
IV.) : I sent down. Anzaltum *Jjj I
(prf. 2nd. p. m. plu.): You sent
down. Anzalna LJjjl (1st. p. plu.
IV.): We sent down. Unzilu Jjil
(imp. 1st. p. sing. IV.): I shall send
down. Anzil Jjil (prt. m. s t ing.
IV. .): Send down: Vnzila Jjil (pp.
3rd. p. m. sing. /K): Rev6aled.
Unzilat cJpl (pp. 3rd. p. / sing.
/K): Sent down. TanazzalatcS^j
(prf. 3rd. p. f. sing.V,): Brought
down. Tatanazzalu Jji^j (imp.
3rd. p. f. sing. V. This form is/
sing, but is also used for plu as a
group.): Comedown, Descend.
Tanazzalu Jj2 (imp. 3rd. p. f.
sing. V. Here Td O is dropped,
which is called Takhfif uljl£ .):
Comes down. Yatanazzalu Jj^j
(imp. 3rd. p. m. sing V.): Comes
down. Nuzulun Jjj (n.): That
which is prepared for a guest,
Entertainment; Abode; Gift.
Nuzulan Vjj (n. ace):
Entertainment. Nazaltun 2}j> (n.
unity. It denotes the meaning of
once): Descent. Manifestation.
Mandzila JjL> (n. plu. ace):
Mensions; Stations. Munazzilun
JjLo (ap-der. m. sing. II.) One who
sends down. Munazzalun Jj*o
(pis. pic.m. sing. II): What has
been revealed or sent down.
Munziluna jj-b~° (ap-der. m.
plu. IV. nom.): Who causes to
descent. Munazzilina oJj" ( a P~
der. m. plu. IV. ace): Those who
provide hospitality; Entertainers;
Hosts. Munzalan °ijj> (pis. pic.
m. sing.): Landing place.
Munzalin aJj^ (pis. pic. m. plu.)
Those who are sent down. (L; T;
R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 293 times.
Nasa'a Li
To delay, postpone intercalate.
Nasi'u c (_s-"^ : The
postponement of a sacred
month to some other month. It
was an invention of the
idolatrous Arabs. The
reference here is to the practice
of postponing observance of
the sacred month, thus allowing
an ordinary month to be
observed as sacred and a sacred
month to be treated as ordinary .
In practice it is the transferring
for example the observance of
Muharram to the following
month. This practice interfered
with the security of life which
was guaranteed in the sacred
560
Nasaba
Nasafa Li
months. As fighting was
prohibited in the sacred months
(2:217) the three successive
months of Dhu-al-Oa'dah,
Dh u al-Hijjah and Muharram
seemed too long for them to
refrain form their bloodshed and
therefore they violated the last
of these. According to others
Nast'u
c <_s— i
j mean addition and
intercalation of months and
refers to the practice of the
intercalation of a month every
forth year, withaviewtobringing
the lunar calender into accord
with the solar year and thus
intercalating a thirteenth month
in third, sixth and eight year of
every eight-year period. (L; R;
T;LL)
Nasi'u 6oe i(9:37):(L,T,R,LL)
Minsa'aiun »L*i/> («.): Staff;
Stick; Ruling power and glory.
(34:14).
Nasaba
To give or ask one's genealogy,
ask the pedigree or linage of.
Nasaban L-j' (v. n. ace.)
Kinship. Relationship (25:54
37 : 1 5 8). Ansab o L-J I (n. plu.)
Kinships; Relationships. (23 : 101)
(L; T; R; LL)
Nasakha «~J
To abolish, destroy, abrogate,
nullify, obliterate, conceal,
transfer, substitute, copy
transcribe, rule out.
Yansakhu n— lj (imp. 3rd. p. m.
sing.): Removes, Abolishes
etc. (22:52). Nasakha k~J
(imp. 1st. p. plu. juss.): We
abrogate. (2:106) Nastansikh
p^ulLaJ (imp. ist. p. plu. X): We
transcribe. (45:29). Nuskhatun
i*!— u («.): Inscription. (7: 1 54). (L;
T; R; LL).
Nasara
To remove, take off, scrape
rubout, pack, tear with the beak.
Nasran \j~L: An eagle or
vulture. Name of an idol which
was in the shape of an eagle
which existed in Arabia in the
Holy Prophet's life and was
worshiped by the tribe Himyar
(B. 65,71:1; Kitab al-Asnam
by Hisham al-Qalbi). Its cult
had probably been introduced
into Arabia from Syria, where
it seams to have existed in
earliest antiquity. (L; R; T;
LL)
Nasran \j*J(p. n. ace): (71:23).
(L; R; T; LL)
Nasafa Lili
To uproot, reduce to powder,
scatter, throw down, destroy
561
Nasaka liLi
Nasiya < ^>J
shatter, smash, blown down to
pieces.
Yansifu uL*Jj {imp. 3rd. p.
sing.): Will scatter. Nansifanna
^JUySJ (imp. 1st. p. plu. epl.):
We shall scatter. Nusifat cJL J
(pp. 3rd. p. / sing.): Shall be
bjown down to pieces. Nasfan
lii—i (v. n. ace): The act of
scattering. (20:97; 105:77; 10:20;
97:105): (L;R;T;LL)
Nasaka *iL-5
To lead a devout life, be
pious, be godly, worship God,
sacrifice, slaughter an animal
by way of sacrifice.
Nusuk lillj (n.): Slaughtering an
animal by way of sacrifice. Act of
worship. Nasiku/Nasikiina
jjSL-b/jSLub (act. pic. m. plu.
pron. n. d.): Perforrners;
Observers. Mansakan L>L^-o
(V. ace. ): Rite of sacrifice, An
act of worship. Rite of devotion
of the Hajj. Mandsik iiL-Lo (m.
plu. p. d.): Rites of devotion of
the Hajj. (L; T; R; LL)
The root with its above five
forms has been used in the Holy
Qur'an about 7 times.
Nasala J~J
To beget, be fruitful in
progeny. Nasila J.— J: To
hasten, crash.
Yansiluna jjl»Jj (imp. 3rd. p.
m. plu.): They come crashing
down, hasten out. (21:96; 26:51)
AfasZ J—J (n.): Stock; Offspring;
Progeny. (2:205;32:8)(L;R;T;
LL)
Niswatun Vj+~j
Women. There is no singular
of this word from the above
root. Its singular is Imra 'atun
Niswatun »j— J (n. plu.): Women
Nisaun eL*J (n. plu.): Women.
(L; R; T; LL)
These two words have been used
in the Holy Qur'an about 59
times.
Nasiya ^yS
To forsake, forget, neglect.
Nasiya ^^j' (prf. 3rd. p. m.
sing.): He gave up, forgot, did
cast away, has forgotten, He
forsook etc. Nasiya L—J (prf.
3rd. p. m. dual.): They twain
forgot, forsook. Nasu lj— J (prf.
3rd. p. m. plu.): They forsook.
Nasita c**— , J (prf. 2nd. p. m.
sing.): Thou forgot Nasitu c*~~ S
(prf. 1st. p. sing.): I forgot. I
forsook. Nasitum .a^— J (prf.
2nd. p. m. plu.): You forgot.
Nasind L r .J (prf. 1st. p. plu.):
562
Nasha'a Q5
Nashara
j^j
We forgot. Yansd
(imp.3rd.p. m. sing.): Forsakes;
Forgets. Tansd L ^ JJ (imp. 2nd.
p. m. sing.): Thou forget.
Tansauna jj— Ju (imp. 2nd. p.
m. plu.): Ye forget. La Tansau
j— >JLj V (prt. «eg. m. sing.):
Thou forget not. LaTansd < _ 5 ^>
H (prt. neg. m. plu.):Ye forget
not. Nansd ^j— i5 (imp. i^f. p.
p/w.): We forget. Nunsa L? ~^
(pip. 2nd. p. m. sing.): Thou art
forgotten. Ansau j— Jl (prf.
3rd. p. m. plu. VI): They
caused to forget. Ansa LS ^>\
(prf. 3rd. p. m. sing. IV.): He
made to forget. Nunsi Lf ^. JJ
(imp. 1st. p. plu. IV.): We cause
to be forgotten. Yunsiyanna
&l-i>''t, (imp. 2nd. p. m. sing. JV.
) : Causes to forget. Nasyan L*J
(v. n. V. ace.):. Forgotten one.
Mansiyyan LL~JLo (pic. pac.
ace): Become forgotten.
Nasyyan II— . J (act. pic. ace):
Forgetting.
The root with its above forms has
been used in the Holy Qur ' an as
many as 45 times (L; R; T; LL)
Nasha'a Lij
To grow up (child), happen,
be produced, live, rise
(cloud). Ansha LUl : To
create, produce, raise
Nashi'atun £i£b (act pic.f.):
Rising (in the meaning of a verbal
noun). Nasha 'tun SLii (n.):
Production; Growth.
Yunashsha'u LiL (p/p. JrJ.
p. m. p/w. //): Is bred up.
Ansha'a *Lijl (p// 3rd. p. m.
sing. IV.): Produced.
£ £
Ansh'atum *jLLjI (/?r/ 2nJ.
p. m. p/w. 7V.): Ye made to
grow. Ansh'and bLiil (/?//.
is?, p. m. /?/«. /V.): We created.
Yunshi'u \j11j (imp. 3rd. p.
m. sing. IV.): Raises. Munshi'u
\j£l* (imp. 1st. p. plu. IV): We
raise, bring up. Inshd'un eLiil
(v. n. IV. ace): Creation.
Munshi'un jjjul^o (ap-der. m.
plu. IV.): Grower. Munsha'dt
sLli* (pis. pic. f. plu. IV):
Elevated scales. Roused aloft.
(L; R; T; LL)
The root with its above forms has
been used in the Holy Qur' an
about 28 times.
Nashara -1
To spread out, bring back to
life, resuscitate, be extended,
lay open, unfold, expand,
display, spread abroad.
Nushirat Oj-lJ (pp. 3rd. p. f.
sing.): Will be spread out etc.
Yanshuru jJLIj (imp. 3rd. p. m.
sing.): Will spread, out. Anshara
j-ljl (prf. 3rd. p. m. sing. IV.):
Brought to life. Ansharnd b^^l
(prf. 1st. p. plu. IV.): We
563
Nashaza
J~*
Nasaba
brought into life. Yunshiruna
jjj-ili {imp. 3rd. p. m. phi.
IV.): They raise the dead.
Tantashiruna jjj^ssJ (imp.
2nd. p.m. plu. VIII.): Ye spread
(yourself) far and wide.
Intashiru Ijj-lijl (prt. m. plur.
com. VI\.): Disperse. Nashirat
CjjAj (act. pic. f. pin.):
Spreading ones. Nashran \jJl5
(v. n. ace): Spreading. Nushur
jjJLj (v.n.): The Resurrection.
Manshurun jjJlx* (pact. pic.
m. sing.): Unfolded, (act. pic.
m. sing, ace): Unfolded.
Munsharatun S^JLlo (pis, pact,
f. sing. II.): Spread open.
Munsharina ^jij^-» (pis. pact,
m. plu. ace. IV.): Revived ones.
Muntashirun j£z±* {pis. pact,
m. sing. VIII.): That which
spreads itself out. (L; T; R; LL)
The root with its above forms
have been used in the Holy
Qur'an about 21 times.
Nashaza
To be high, lifted up, rise up,
behave ill, be disobedient,
ill treat, be rebellious, hate,
detest be indifferent, treat
unjustly, be unkind, desert,
leave the (husband) place and
taking up an abode which
one does not take, be cruel
and evil companion.
Inshuzu Ijj-lil (prt. m. plu.):
Rise up! Stand up!. Nunshizu
jJLj (imp. 1st. p. plu. IV): We
set together; We make stand up.
Nushuz jj-iJ (v. n.): High-
headedness etc. (L; T; R; LL)
This root with its above three
forms has been used in the Holy
Qur'an about 5 times
Nashata
To exert oneself (in the
discharge of duties), release,
draw, go out from a place.
Ndshitdt okJLi (act. pic.f.
plu.): Whq exserts. (79:2).
Nasht_an Lk-lj (v. n. ace):
Vigorously; Releasing etc.(79:2).
Nasaba
' i i^7 ' , ' i i*"? '
I ...Vl
To fix, raise, setup, establish.
Nasiba^iJ: To use diligence,
toil, labour, be instant
Nusibat c~~aJ (pp. 3rd. p. f.
sing.): They are setup etc. Ins_ab
^~^j[ (prt. m. sing.): Toil;
Labour; Strive hard. Nambun
^Lau (v. n. nom.): Labour; Toil;
Fatigue; Weariness; Affliction;
Difficulty; Distress; Trouble;
Disease. Nasjaban L^aj (n. v.
ace): Ndsibatun Z+~?\j (act.
pic.f. sing.): Weary; Wornout.
Nusbun ywaj («.): Calamity;
Weariness. Nusubu y^aj (n.
pi.): Targets; Goal-posts; A
564
Nasata
Nasara
^u
stone place of the pagan Arabs on
which they made their sacrifices ;
Alter; Idols. It sing, is Nisdb.
Ansdb y>Lajl (n. plu. Its sing, is
Nusubun y>^j mdNisdbun^l^aJ):
Idols; Images; Statues; Alters set
up for false deities. . Nasibun
yw^aj (act. 2. pic. m. sing.) Apart,
portion. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 32 times.
Nasata
To keep quiet keep silent.
Ansitu Ij^ajl (prt. m. plu. IV.):
Keep silent. (7:204; 46:29). (L; T;
R;LL)
Nasaha jLaL
To be pure, unmixed, genuine,
act sincerely, give sincere
advice, counsel earnestly, be
faithful
Nasahu \j»^> (prf. 3rd. p. m.
phi. ) : They wished well, they were
sincere and true. Nasahtu c^^aJ
(prf. 1st. p. sing.): I counselled
sincerely. Ansahu [pt-aj| (imp.
1st. p. sing.): I sincerely counsel.
Ndsihun ?wb (act. pic. m. sing.):
Good counsellor. Ndsihuna
j_^w?b (act. pic. m. plu.): Well
wishers; Good counsellers.
Nasihina iln^-^b (act. pic. m.
plu. ace): Well wishers. Nasuhan
L>j^aj (n. ace): True and sincere
(repentance). (L; T; R; LL)
The root with its above form has
been used in the Holy Qur'an
about 13 times.
Nasara ^a^
' • ' < i •'
To assist, aid, succour, protect.
Nasara j^u(prf.3rd.p. m. sing.):
Helped etc. Nasaru Ij^-aJ (prf.
3rd. p. m. plu.): They helped.
Nasarna \jj^> (prt. 1st. p. plu.):
We helped, delivered. Yansuru
j^s^l (imp. 3rd. p. m. sing, nom.):
Will help, save, deliver. Yansura
j^al; (imp. 3rd. p. sing, ace):
Will grant help. Yansur J^j(imp.
3rd. p. sing, gen.): He goes on
helping. Yansurun jjj^j (imp.
3rd. p. m. plu.): They help.
Tansuru \jj^±£ (imp. 2nd. p. m.
plu. ace. f d.): Ye help.
Yansuranna j_ / -ai; (imp. 3rd. p.
m. sing, emp.): Surely he will
help. Ansur ^aj] (prt. 2nd. p. m.
sing.): Help; Make triumphant.
Ansuru j,j^>\ (prt. 2nd. p.
m.plu.): You help. Yunsaruna
jjj^j (pip. m. plu.): They shall
be helped. Tunsaruna jjj^s^J
(pip. 2nd. p. m. plu.): You shall
be helped. Nasrun/Nasran \^l>
/j^sj(v.n.): Help; Aid; Succour.
Nasirun j~J\j (act. pic. m. sing.):
Helper. Ndsiran l^b (act. pic.
m. sing, ace): Helper. Ndsirin
^jj^y[j (act. pic. m. plu.):
565
Nasara
r^
Nasa Laj
Helpers. Mansfiran \ Jy ^.L»
(pact. pic. m. sing, ace): Helped;
Assisted; Aided. Mansuruna
jjjj^a^o (pact. pic. m. plu.): Are
helped. Nasirun j^oj (2nd. pic.
m. sing.): Strong helper, ever
helper. It is an intensive form of
Nasirun. Its plural is Ansdr.
Ansar jLajl(/; plu. of Nasirun):
Helpers. (It is also an honorary
distinction applied to those of the
inhabitants of Madinah who were
first to extend help to the Holy
Prophet and gave hearty welcome
to the Emigrants and helped them
with their money and lives).
Tanamruna jj^Lj (imp. 2nd.
p. m. plu. VI.) You help one
another. Intas_ara j^asj\ (prf.
3rd. p. m. sing. VIII.): Who
defended himself, vindicated
himself. Intasaru Ij^jIjI (prf.
3rd. pm. plu. VIII.): They
defended themselves, vindicated
themselves. Yantasiruna
jjj^z^j (imp. 3rd. p. plu.): They
delivered themselves.
Tantasiran j\j^sl^ (imp. 2nd.
p. m. dual VIII.): You twain
delivered, defended, vindicated
yourselves. Intasir j-^jj (pray,
m. sing. VIII.): (I beg thee to)
defend (me as what will
overtake me will over take you,
so your help is in reality my help
(54:10). Muntasirun JLah*'(ap-
der. m. sing, ace): One who is
able to help himself. Muntasirin
jjjj^a^Lo (ap-der. m. plu. ace):
Those who are able to help
themselves. Istansara j^jl^\
(prf. 3rd. p. m. sing. X): Asked
for help. Istanmru Ij^^iiLJ
(prf. 3rd. p. m. plu. X.): They
asked for help. Nasrdniyyan
Cj\j^3j (n. ace): A Christian.
Nasara ^jJ-^-j (n. plu.):
Christians. (L; T; R; LL)
The root with its above forms
have been used in the Holy
Qur'an about 158 times.
Nasafa dC^>
To reach half of its position,
reach the middle or take half
of anything, reach its midst,
divide a thing into halves.
Nisfun ljLaj («.): The half. (L;
T; R; LL)
The root with its above form has
been used in the Holy Qur'an as
many as 7 times.
Nasa Lai
' j ^ * i * i ^*
To seize one by the forelock,
get the mastery over, get hold
of. Huwa ndsiyatu qaumihu:
<lo j3 'L^\jj& : He is a leader
and best of his community.
Nasiyatun i-^'Lj (n. sing.):
Forelock. Nawasi LS ~^\jJ (n.
plu.): Forelocks. (L; T; R; LL)
The root with its above two form
has been used in the Holy Qur ' an
about 4 times.
566
Nadzija x^a
Nataqa '$£
Nadzija 7y^>
To be thoroughly burnt and
whose sensibility has been
dead done enough in cooking.
Nadzijat c^aj' (prf. 3rd. p. f.
sing.): Burnt up (4:56) (L;T;R;
LL)
Nadzakha^ia5
To sprinkle, gush out (spring).
Na dzdza khatan jL>HkiJ (el. n.
dual): The two gushing forth
(55:66) (L; T; R; LL)
Nadzadajtiaj
J.?i: i : Ij^aj
To pile up one over the other,
set in order.
Nadzid -L^aJ (act. 2nd. pic. m.
sing.): Cluster over cluster.
(50:10). MandzMin $y^J(pact.
pic. m. sing.): Clustered; Fruit
laden(ll:82;56:29).(L;T;R;LL)
Nadzira^aj/Nadzara^aj
Nadzura^a;
To be soft, beautiful, shinning,
fresh, bright, grant an easy
pleasant, splendid and
plentiful life, endow with
brilliancy, beauty and shine
Nadzratun "t>j^L in.): Brightness
etc. (76:11; 83:24). Nadziratun
"t>j^\j (n.adj.): Soft; Beautiful;
Shinning etc. (75:22). (L; T; R;
LL)
Nataha nbj
To butt or strike with the
horns, gore to death. Natjhatu:
That which has been forced to
death by the horns of an animal.
According to Ibn 'Aqil in this
word the last Ta o is not
feminine form. It is a sign of
changing from an adjective to
nominative substantive by
what is called al-Naql JJiiJI .
Nafihatu 2^Jqj (act. 2nd. pic.
smg.)(5:3).L;T;R;LL)
Natafa Lsk>'
• alali i • alali : VsWi . iiliaj
To flow gently, extrude, ooze,
exude, drop, pour, trickle.
Nutfatun iiiaj (n.): Drop of
semen; Quantity of pure water;
Drop of fluid. (L; T; R; LL)
The word has been used in the
Holy Qur'an about 12 times.
Nataqa ,jla5
To speak, utter, articulate
sounds, speak clearly.
Yantiqu jial; (imp. 3rd. p. m.
567
Nazara 'Jaj
Nazara 'Jaj
sing.): He speaks etc. Yantiquna
jj.iila.">; {imp. 3rd. p. m. plu.): They
speak. Tantiqun jjJslaZ(imp.2nd.
p. m. plu.) : Ye speak. Antaqa jkj I
(prf. 3rd. p. m. sing. IV.): Caused
to speak. Mantiqun jk"J> (v. m.):
Language; Diction; Technique of
speech; and sound. (L; T; R; LL)
The root with its above five forms
has been used in the Holy Qur'an
about 12 times.
Nazara ^
To see, look at, glance, gaze,
observe, behold, consider,
regard, listen to, be patient
towards, wait, contemplate,
grantrespite, put off, scrutinise,
show kindness, examine,
search, reflect, upon meditate,
reflect, wait. It is said: Naiartu
ild Kadhd I j£ Jlo^laJ: When
you expand or stretch your
sight to a thing you may behold
and see it or you may not. It is
said: Naiarat fi hii~j CjJoj :
When you see and behold it.
Nazara Jaj : The look with
affection, to perplex, dazzle.
Nazar Jaj (prf. 3rd. p. m. sing.):
He looked, etc. Yanzuru Ja^
(imp. 3rd. p. m. sing.): Looks at.
Yanzuruna jjJ^j (imp. 3rd. p.
m. plu.): They wait. Yanzuru
\_5je^t (f. d. Juss. imp. 3rd. p. m.
plu.): They considered. Tanzur
JoZ (imp. 3rd. p. f. sing. Juss.):
Should look to. Form of 3rd. p.f.
is used in 59: 1 8 for Nafs which is
/ in Arabic. Tanzuruna jjj^
(imp 1st. p. m. plu.): Ye looked
on, perplexed. Anzur Jkj\
(imp. 1st. p. sing. Juss.): That I
may look. Unzur Jaj\ (prt. m.
sing.): Look at; Think over.
Anzuru \jjsj\(prt. 2nd. p. m.
plu.): O you, behold! Wait for!
Unzuri ^Jaj\ (prt. 2nd. p. f.
sing.): Consider. Nazara Joj (v.
n.): The look. Nazratun 'ijaj (n.):
A glance. Naziratun 'ijaj (n.):
Respite; Delay; Deferment.
Naziratun 'ij?\j (act. pic. f.
sing.): Who waits and sees;
Observer. La Tunziruni/La
Tunziruni jjJaX *^ /^JijJa^J ^
La Tunziru, + ni; prt. "neg. 2nd.
p. plu. IV.): Anzir Jaj\ (prt. 2nd.
p. sing.): Respite La Yunzaruna
jjjs^i *J (pip. 3rd. p. m. plu. IV):
They will be given no respite.
Munzaruna jjja^° (pis. pic. m.
plu.): Respited ones. Munzarin
^i^-» (pis. pic. m. plu. ace):
Respited ones. Yantaziru Jk^j
(imp. 3rd. p. m. sing. VIII):
Waits. Intazir Ja^j\ (prt. m. sing.
VIII. ):W ait Intaziru \jj±±\(prt.
m. plu. VIII.): O you, wait!
Muntaziruna jjjkzj> (ap-der.
m. plu. VIII.): Those who are
waiting. Muntazirina ^JaSi*
(ap-der. m. plu. VIII. ace):
Those who are a waiting. (L; T;
R;LL)
This root with its above form has
been used in the Holy Qur'an as
many as 129 times.
568
Na'aja pju
Na'ama
e
Na'aja «jJ
7ULU : \»uu
To go quickly, be very white, eat
the flesh of sheep, ewe and have
an indigestion of mutton.
Na'jatun ik*5(n.)- Ewe; Sheep.
(38:23,24). NVaj ^\ju (n. phi.):
Ewes; Sheep. (L; R; T; LL)
o^*->
Na'asa
To drowse, doze, be weak, be
somnolent.
Nu'asu j-L«J (n.): Slumber;
Weakness comfort; Ease; Rest;
Soothingness(8:ll).A^H'fls , a« Ll*j
(rc. ace): Slumber etc. (3:154)(L;
T; R; LL)
Na'aqa j^5
To cry out to (sheep), bleat,
call out.
Yan'iqu J*!; {imp. 3rd. p. m.
sing.): Who shouts, bleats, calls
out, (2:171). (L;T;R;LL)
Na'ala JJJ
To give shoes to anyone
Na'laika iiiA*j (=Na'lai *.bu
+ka ): Your both shoes. The
command in the verse 20: 1 2 to
take off your shoes is a
metaphorical expression for
making the heart vacant from
care for family and property
(Bd). The verse refers to a
vision of Moses. The shoes in
the language of vision signify
worldly relations such as wife,
children, friends etc. 'Your
two shoes' signify here
relations with the family and
with the community. According
to others it is a command to
stay, like one says to a person
one desires to stay, "Take off
your garments and your shoes
and the like. Taken literally the
verse would mean that because
Moses was in a sacred place he
was bidden to take off his shoes.
Na 'laika liLlaJ (= Na 'lai *JbJ +ka;
p. d. n. dual): Your both shoes
(20:12). (R;T;LL)
Na'ama^
To lead an easy life, enjoy the
comforts and conveniences of
life. Be joyful. In' dm *LkjI:
Beneficence; Favour to a
person; Gifted (with speech,
talent, reason etc.). An'ama
'aldfrasihi: He was beneficent
on his house.
Na'matun Xoju («.): Delights;
Ease, Comforts; Riches.
NaHmatun iuxb (act. pic. f.
sing.): Delighted one. Na'ama
+ju (prf. 3rd. m. sing. II.): Made
prosperous. An 'ama l*j| (prf.
569
Na gh adza 'Joju
Nafatha
3rd. p. m. sing. IV.): Has blessed
his favoured with grace.
An'amata CwoJJI (prf. 2nd. p.
m. sing. IV.): Thou hast
bestowed thy blessings.
An'amnd Lu*jl (prf. 1st. p.
plu. IV.): We have bestowed
(our) blessings. Ni'matun Zaju
(n.): Blessing; Favour; Benefit;
Grace; Kindness; Beneficence.
Ni'amun **j in. plu.): Blessings.
An 'umun **j1 (plu. of Ni 'matun
Iaju ): Blessings. Na'md L-*j
(n.): Blessings. Na'im **ju(act.
pic. m. sing.): Al-Ni'mat c-o-»ill
(n.): Bliss; Much, copious,
excessive, plentiful, abundant,
enormous, intense comfort and
delight. How excellent. Na 'imma
H*j (= Na'im + ma; comp.):
How excellent.
Nai'mun *ju (n.): Cattle; Camel;
Cow; Sheep. An'dm »L*jl (n.
plu.): Cattle. Ni'ma **J (verb
of praise). Na'am **5: Yes.
(L; T; R; LL)
The root with its above forms
has been used in the Holy Qur ' an
as many as 144 times.
Naghadza Joju
To move the head to another
person as amazed, be
wonder-struck, wag ( the
heads) expressing wonder
and disbelief
Yunghidzuna jj^aJLu (imp. 3rd.
p. m. sing, plu.): They will shake
(their head) expressing wonder
and disbelief (17:51). (L; R; T;
LL)
Nafatha £36
To whisper (evil suggestions),
below designed, occult
endeavours, suggest a thing
into the heart, inspire or
whisper into the mind. It was
probably demand from the
practice of witches and
sorcerers who used to tie a
string into a number of knots
while blowing upon them and
murmuring 'magic'
incantations. Naffathtit o Ulii:
Blower who cast and whisper
evil suggestion into the hearts
and blow on a thing and spit
out of the mouth. The feminine
gender ofNqffdthdto \J Lo5 does
not, as Zamakhshari and Razi
point out, necessarily indicate
women, but may well relate to
human beings. In his
explanation of the verse
Zamakhshari categorically
rejects a belief in the reality and
effect of such practices, as
well as of the concept of magic
as such.
Naffdthdt cJ-aJ (int. f plu.):
Blower who cast and whisper
evil suggestion into the hearts and
570
Nafaha
n&nJU
Nafara "Jj
blow on a thing and spit out of the
mouth. (1 13:4). (L,T,R,LL)
Nafaha «j5
To spread its odour, blow,
diffuse itself (odour), strike
any one slightly.
Nafhatun h*j£ (n.): One single
slight strike, blast, gust of wind.
(21:46) (L;T;R;LL)
Nafakha «j5
tuLu : i»uu
To blow with the mouth,
breathe, blow (trumpet).
Nafakha tu6 (prf. 3rd. p. m.
sing.): He breathed. Nafakhtu
cJkjC (prf. 1st. p. sing.): I
breathed. Nafakhnd Lkl5 (prt.
1st. p. plu.): We breathed.
Tanfukhu kJcJ (imp. 2nd. p. m.
sing.): Thou breathed. Anfukhu
kju\ (imp. 1 st. p. sing.).lbreathe,
I blow. Infukhu \j»J6\ (prt .m.
plu.): Blow. Nufikha kju (pp.
3rd. p. m. sing.): Was blown;
Will be blown. Yunfakhu tcjLj
(pip. 3rd. p. m. sing.): Will be
blown. Nafkhatun 2*lAj (n.): A
single breath or blow. (L; T; R;
LL)
The root with its above forms
has been used in the Holy Qur ' an
about 20 times.
Nafida JJC
To vanish, fail, cease, pass away,
be exhausted, consumed, spent.
Nafida juj (prf. 3rd. p. m. sing.):
It would be spent etc. Nafidat
Cjjjj(prf. 3rd. p.f sing.): Would
be finished, exhausted. Tanfada
jjCj (imp. 3rd. p. f sing, ace):
Would be spent up (f. sing used
for plu.). Yanfadu JubJ (imp. 3rd.
p. m. sing.): Will pass away.
Nafddun jli5 (v.n.): Ceasing;
Ending. (L; T; R; LL)
The root with its above five forms
has been used in the Holy Qur' an
5 times.
Nafadha Jutf
JULi : IJliij
To pierce a thing through
(arrow), transpires, pass
through, carry out skilfully, go
beyond.
Tanfudhuna jjiiu (imp. 2nd.
p. m. plu.)(55:33): Ye pass
through, go beyond. Tanfudhu
IjJLiJ (imp. 2nd. p. m. plu. ace.
f d. it is Tanfudhuna): Ye pass
out,of,gobeyond. (55:33) Infudhu
Ijjui5l (prt. m. p.): Go beyond.
(55:33) (L; T; R; LL)
Nafara "Jj
'.' *.' t \ ■.'
To run away from fight, go
forth from any business (as
571
Naf ara ')L
Nafasa '^Ju'
from war), march, grow wild,
restive, run away,
Nafara ju (prf. 3rd. p. m. sing.):
He went forth. Infiru \jju[ (prt.
m. plu.): Go forth Yanfiru \jJcj'
(imp. 3rd. p. m. plu. f. el.): He
goes forth. TanfirulTanfiruna
IjjJCJ /jjjJCJ (imp. 2nd. p. m.
plu. f.): Ye go forth. Nufurun
\jjju (v.n.): The act of running
away. Nufuran \ju (v.n. ace):
The act of running away. Najxran
\j*ji> (act. 2nd. pic. m. sing,
ace): A company dealing with
others (as in war); Concourse.
Nafarun Jc (n.): People;
Company not exceeding ten nor
less then three. Mustanfuratun
IjJCJLl .*q (ap-der. f. sing. X.):
One who takes to flight, fugitive.
(L; T; R; LL)
The root with its above forms
has been used in the Holy Qur ' an
about 18 times.
Nafasa [^Jc
To be precious, in request,
console, cheer. Nafsun j*i5
: Soul; Person; Self; Spirit;
Mind; Inner desire or feeling;
Willingly (when used as
adverb). It also means
punishment. The word
Nafsun Lr Ju and its plu. forms
Nufusun ^j*jJu and Anfusu
^r-ijl are used to denote the
reflective meanings, thus
Nafsuhu JuJtJ means himself,
and Anfusuhun fU**. ij I means
themselves, Nafsi LS ^Ju mean
myself. It also means vital
principle, blood, spirit, person
individual, intention, desire,
pride, scorn, stomach,
essence, constituent of the
affair, the very thing, the thing
itself, the reality (behind),
heart, life, spirit, body,
contention, thought, carnal
life, sensual appetite, face,
substance, greatness,
nobility, glory, scarcity,
absoluteness, unseen, hidden
reality which is beyond the
Human perception, intention,
requital, punishment,
brother, brother in faith,
human being, principle
person, individual, self of a
thing, pride. In 2:72 the word
Nafsun ^jJu' has been used as
Nakirah i.e. in an indefinite
or undefined form.
According to the rules of the
Arabic grammar it refers in
such cases to a very important
personage as a word used as
Nakirah gives a sense of
greatness.
Nafas ( _ r J5 (n.): Breathing
Breath; Gust; Freedom of action
Long discourse; Drought
Agreeable; Width; Ability
Ampleness of life; Long
discourse, Style; Wit. Nafsun
j-jij (n.f.): Soul. Anfusa j-ijl
572
Nafasha j£>
Nafaqa '$$
{n. plu.): Souls etc. Nafusun
^yi-'j (plu.): Souls .. etc.
Tanaffasa ^Jcj (prf. 3rd. p.
m. sing. V.): Clears away the
darkness by its breath; Shine
(the dawn). Yatandfasa ^I^j
(prf. 3rd. p. m. sing. VI.) Let
aspire, long for. Mutandfisiln
jj— , iLio (ad-der. m. plu. VI.):
Those who long or aspire after.
(L; T; R; LL)
The root has been used in its
above forms about298 times in
the Holy Qur'an.
Nafasha jJl>
To card the pie or wool,
scatter or pull into pieces
(cotton or wool), flatter,
pasture, stray for food by
night, pasture during the night
without shepherd (cattle).
Nafashat c'*SV (prf. 3rd. p. f
sing.): Pastured by themselves
during the night without shepherd
(21:78). Manfush J^jALo (act.
pic. m. sing.): carded one
(101:5). (L,T,R,LL)
Nafa'a *j£
*jLj : bub
To profit, do good, be useful,
beneficial.
Nafa'a *j£ (prf. 3rd. p. sing.):
Would have done good. Nafa'at
(prf. 3rd.p.f sing.): Itdoes
good. Yanfa'u *jcS(imp. 3rd.
p. m. sing.):Does good, Tanfa'u
nJCu (imp. 3rd. p.f sing. ) : Will do
good. Yanfa'ilna jjJtLj (imp.
3rd. p. m. plu.): They do good.
Mandfi'un *jLa (n. plu.):
Goods. Benefits. Its sing, is
Manfa 'atun Xjjlla . Nafa 'un *jd
(v.n.): Good; Benefit; Profit. (L;
T; R; LL)
The root with its above seven
form has been used in the Holy
Qur'an as many as 50 times
Nafaqa J>lf
jA+i ' ii-**i '■
UL«j
To come out of a hole, be
exhausted (store), consumed
spent. Nafaqa jib; To enter
into a hole where there is
another outlet, so is a
hypocrite who professes to
believe first one thing and
then another, thus entering
faith through one door and
leaving it through another.
Nafaqan Liii (n. ace): Hole
with another outlet. Tunnel.
Nafaqatun 2jjC> (n.): Worthy to
be spent; Expenditure. Ndfaqu
Ijiib (prt. 3rd. p. m. plu. Ill):
Practised hypocrisy. Nafaqa jib
(v.): To profess hypocrisy, believe
in one thing and then another.
Mundfiqun jjjii bJ> (ap-der. m.
plu. III. ace): Those who are
573
Nafalaji;
Naqaba
hypocrite. Mundfiqin oyii Lo (ap-
der. m. plu. III. ace): Those who
are hypocrite. MunafiqatCj\ji Lo
(ap-der. f. plu. Ill): Hypocrite
women. Nifdq Jjli (v. n. III.):
Hypocrisy. Nifaqan lili (v. n.
III. ace): Hypocrisy. Anfaqa
ji;1 (prf. 3rd. p. m. sing. IV.): He
had spent. Anfaqta cJujI {prf.
2nd. p. m. sing. IV.): Thou hath
spent. Anfaqu lyujl (prf. 3rd. p.
m. plu. IV.): They have spent.
Anfaqtum j^iujl (prf. 2nd. p. m.
plu. IV. ): Ye have spent. Yunfiqu
jiu (imp. 3rd. p. m. sing. IV):
Spends. Tunfiquna jjiiJ (imp.
3rd. p. m. plu. IV.): Ye spend.
Tunfiqu lyiiJ (imp. 2nd. p. m.
plu. IV. ace. from Tunfiquna
jjUcj): Ye spend. Anfiqu \jHu\
(prt. m. plu. IV.): Spend. Infdq
JLijI (v. n.): Spending.
Munfiqina cmjCj> (ap-der. m.
plu.): Those who spend. (L; T; R;
LL)
The root has been used in the
above eighteen forms as many as
112 times in the Holy Qur'an.
Nafala Ji5
To give one a gift or present,
give or do over and above
what is commanded, present
voluntary gift, give spoils or
gains, divine gift without having
laboured for them, give gains
acquired in war, give in addition
bey ond dues , give some thing in
excess of ones obligation from
which the term Salat al-nafal
the supererogatory prayer is
derived (17:79). In its plural
form (Anfdl JLajl) it signifies
spoils of war in as much as these
spoils are incidental accession.
No individual waniorhas a claim
to any war bounty . According to
Islamic Law it is a public
property to be utilized or
distributed by the government
in power in accordance with
the principles laid down in the
Holy Qur'an (8:41; 59:7)
Nafilatun iiib (act. pic.f sing.):
Supererogatory deed (17:79)
Grandson(21:72).An/a/JLil (n.
plu.): Voluntary gifts; Spoils of
war (8:1). (L; T; R; LL)
The root with its above two forms
has been used in the Holy Qur'an
about 4 times.
Nafa^
To drive away, expel, ban,
cast out, remove, exile.
Yunfau jiu (pip. 3rd. p. m.
plu.): They be banned (by exile or
imprisonment) (5 :33) (L;T; R; LL)
Naqaba CJ15
To pierce (a wall), bore (a
hole), go through (a country),
be a chief, journey, pass or
574
Naqadha 315
Naqadza Ja&
wanderthrough.
Naqqabu \jJaJ (prf. 3rd. p. m.
plu. II.): They journeyed etc.
(50: 36). Naqaban Lii (v. n.
ace): Breach (1 8:97). Naqiban
L_JiJ {act. 2nd. pic. m. sing,
ace): Chieftain; Leader (5: 12).
(L; T; R; LL)
Naqadha JJii
JUL; : IJJj
To liberate, rescue, deliver.
Anqadha JLS5I (j?// JrJ. p. m.
s/rcg. IV.): Rescued, etc.
Tunqidhu JjcJ (imp. 2nd. p.
m. sing.): Thou rescueth.
Yunqidhuna jjJtai; (imp. 3rd.
p. m. p/w. /V.): They rescue.
Yunqadhilna jjJiilj (/?//?. •?/"<£
p. m. /?/«. /V.): They will be
rescued. Yastanqidhu lj.LiLLL»»j
(imp. 3rd. /?. m. plu. X. f. d.):
They can rescue. (L; T; R; LL)
The root has been used in the
Holy Qur'an with its above five
forms about 5 times.
Naqarayi
To strike, revile, engrave,
play (lute), hallow out,
sound, blow (bugle), pierce.
Nuqira Ju (pp. 3rd. p.m. sing.):
Was blown, sounded, etc. Ndqur
jjib (n.): Trumpet. Naqir jJu
(act. pic. m. sing, ace): Grove
in a date-stone, smallest thing.
(L; R; T; LL)
The root has been used in the
verses 74:8; 4:53 and 124.
Naqasa ^jofc
To diminish, decrease, run
low, lessen, cause loss or
deficiency, consume, fall
short, waste, abate.
Tanqusu iJ ajLj (imp. 2nd. p. f.
sing.): Consumes, etc. Yanqusu/
Yanqusuna Ij-^fcj / jj-^aJLj
(imp. 3rd. p. m. plu.f. d. juss.):
They did not fail, diminish, abate.
Nanqusu i yiJLj (imp. 1st. p.
plu.): We diminished, reduced.
Yunqusu ^aJLj (pip. 3rd. p. m.
sing. ) : Is diminished. Inqus ^oju I
(prt. m. sing.): Diminish.
LaTanqusu \j~ojCj V (prt. neg.
m. plu.): Give not short (measures
and weight). Manqus_ ^jJC^
(pact-pic. m. sing.): Diminished.
Naqsun ^oju (v.n.): Diminution.
(L; R; T; LL)
The root has been used in the
above forms in the Holy Qur'an
about 10 times.
Naqadza Joju
. - ' . i ' i . -.
To pull down, demolish,
break ( contract) undo a
thing, violate (a treaty),
unravel, untwist.
Naqadzat c^sjj (prf. 3rd. p. f.
575
Naqa'a *%
Nakatha
sing.): She broke etc.
Yanqudzilna jj-^ll; (imp 3rd.
p. m. plu.): They violated. La
Tanqudzu \j,n»\" °i (prt. neg. m.
plu.): Do not violate. Naqdzun
Jali (v.n.): Breaking; Violation.
Anqadga JaJu\ (prf. 3rd. p. m.
sing. IV.): Weighed down. (L;
R; T; LL)
The root has been used in the
above five forms in the Holy
Qur'an about 9 times.
Naqa'a *J15
*JLu : uuU
To soak, macerate, raise,
shout, increase.
Naq'an Lxij (n. ace): Dust;
Cloudsof dust. (100:4) (L;R;T;
LL)
Naqama ^/Naqima Jii
JLi : Lij
To punish, accuse, develop
hate, revenge, persecute, find
fault, disapprove, dislike with
tongue or punishment.
Naqamu \y*ju (prf. 3rd. p. m.
plu.): Cherished hatred against,
persecuted etc. Tanqimu JLJ
(imp. 2nd. p. m. sing.): Thou
findest fault. Tanqimuna j^JLJ'
(imp. 2nd. p. m. plu.): Ye find
fault. Intaqamna LuJLbl (prf.
1st. p. plu. VIII.): We inflicted
punishment. Yantaqumu *iUj
(imp. 3rd. p. m. sing. VIII.): Will
punish. Intiqam flL^I (v.n.
VIII.): Retribution.
Muntaqumuna jj-Jiii* (ap-
der. m. plu. VIII.): Those who
punish. (L; T; R; LL)
The root has been used in the
above form as many as about 17
times in the Holy Qur'an.
Nakaba ^S^>
To go a side, swerve from,
render unhappy
(circumstances), blow
oblique (wind), defend,
protect, incline, hurt, throw
a thing away, deviate, turn
aside.
Ndkibuna jj^^J (act. pic. m.
plu.): They are deviators (23 :74).
Manakib i_-i"Lo (n. plu. its sing.
i^Mankab^S^J): Spacious paths.
Regions; Spacious sides (67 : 15)
(L; T; R; LL)
Nakatha
To break (promise), violate
(treaty), untwist (cord),
unravel, break into thread.
Nakatha <JosJ (prf. 2nd. p. m„
sing.): Broke. Nakathu \jl&
(prf. 3rd. p. m. plu.): They Broke.
Yankuthu <s£ju (imp. 3rd. p. m.
sing.): Breaks. Yankuthuna
jjiS^Ju (imp. 3rd. p. m. plu.):
They break. Ankdthan b'l£jl(«.
plu.): Untwisted; Stands of a
576
Nakaha ?S±
Nakira £S
yarn. (L: T; R; LL)
The root has been used in the
Holy Qur' an in the above form
about 7 times.
Nakaha «5o
To tie, make a knot, contract
cement, marry.
Nakaha 7&J (prf. 3rd. p. m.
sing.): He Married. Nahahtum
»2*&J (prf. 2nd. p. m. plu.): Ye
married. Yankihu tSjj (imp.
3rd. p. m. sing.): He Marries.
Yankih ti£-L; (imp. 3rd. p. m.
sing. Juss.): Marry! Yankihna
ji*5o (imp. 2nd. p. f. plu.):
They (women) marry. Inkihu
\J>Sj[ (prt. 2nd. p. m. plu.):
Marry, O you men ! Ankiha t&± I
(imp. 1st. p. plu. IV.): I give in
marriage. Tunkihu \j*&JJ(prt.
m. plu. ) : Give in marriage. Inkihu
j*&u[(perate. m. plu.): Give in
marriage. Yastankihu tSjjl^j
(imp. 3rd. p. m. sing.): Wish to
marry. Nikdh rl£.j («.):
Marriage. Nikdhan l>l£j (v .n.
ace): Marriage. (L; R; T; LL)
The root has been used in the
above forms in the holy Qur' an
about 23 times.
Nakida a£i
To be hard, painful, refuse
what is asked, niggardhy,
have little water with little and
scattered sowing (farm).
Nakida j£j> (act. pic. ace):
Niggardly; Scantly; Defective
(7:58). (L; R; T; LL)
Nakira '£S
To dislike, be unacquainted
with, disown, disapprove with
tongue or punishment, be hard,
difficult, feel a repugnance
towards, make charge.
Nakira £j (prf. 3rd.p. m. sing.):
Disliked, etc. Ankara ^& I (elative
m. sing.): Most disagreeable,
disliked, repugnant. Nukran \£j
(v. n.): Awful; Dreadful;
Wondrous. Nakirun ^SS (act.
2. pic. v.n.): One who denies the
fact. Nakiri ^SS (comb. Nakir
j£±+ i i_j): My punishment,
dislike, charge, disapproval.
Munkaruna jj^Sj> (ap-der. m.
plu.): Those who do not
recognize. Munkiratun "t>£jj>
(pis. pic. m. plu.): Deviators;
Strangers. Munkiruna jj^^>
(pis. pic. m. plu.): Unknown;
Stranger; Rejecters. Munkar
£sj> (pis. pic. m. sing.): What
is strange to the human nature.
False, Disreputable. It is opposite
to Ma 'ruf o^yw (Reputable).
Munkaran \J*Sj> (pis. pic. m.
sing, ace): Most unseeming
and false. (L; T; R; LL)
The root has been used in the
above forms in the Holy Qur' an
577
Nakasa ^SS
Namala J«j'
about 37 times.
Nakasa ^io
^^
To upset, turn upside down,
reverse, invert, make a thing
in the wrong way, lower (the
head) carelessly or in shame.
Nukisu \jLSu (pp. 3rd .p. m.
phi.): They were made to hang
(their heads) in shame (21:65).
Nunakkis l _ r ~£^> (imp. 1st. p.
plu. II juss.)^"We make week,
reverse (36:68). Nakisu lj— , i'li
(act. pic. m. plu. f. d. Ndkisiina
jj~S\j): Those hanging down
(their heads) with shame (32:12).
(L; R; T; LL).
Nakasa ^^aSo
To fall back, retreat withdraw
from, desist, lose (in trade)
turn back, refrain, retreat.
Nakas_a i y&S (prf. 3rd. p. m.
sing.): Retraced. (8:48).
Tankisuna jj.^^j" (imp. 2nd.
p. m. plu.): Ye retrace (23:66).
Nakafa uSS
To refuse, reject, abstain from,
disdain, feel too proud take a
thing away.
Istankafu lji5\iLJ (prf. 3rd. p.
m. plu. X.): Disdained (4:173).
Yastankifu ui&Jr-J (imp. 3rd.
p. m. sing.): Will disdain (4: 172)
(L; R; T; LL)
Nakala JS^i
To punish bind tracks, chastise,
bring calamity upon, make
example, make weak
Tankilan ">L&j (v. n.f. II. ace):
Punishment; The act of punishing
or setting an example. The act of
inflicting anexemplary punishment;
Punishing as a warning to others
(4:48). Ankalan VISol (n. plu.
ace): Heavy fetters. (73:12).
Nakalan V 15\5 (n. ace. ) : Deterrent
example (2:66).Nakdlun J l&(n.):
Punishment (79:25). (L; T; R; LL)
Namariqajjli
Its sing, are Namruq Jj*j,
Nimriq Jj^j , Numruq J^^j,
Namraqatun Si^oJ , Nimraqa
JjaJ and Numruqatun Si^oJ.
Cushions.
Namdriqun Jj\l(n. plu.): (88:15)
(L;T;R;LL) '
Namala Jli'/ NamilaJ-J
To slander, disclose a thing
maliciously, climb.
Namlatun ili: ,Ant, Proper
name. Namlunji: Ants; Name
of a valley situated between
578
Namma
t-
Nahaja p£
Jibrin and Asqalan a to wn on the
seacoast 12 miles to the north
of Gaza, in Sinai and Namlah iii
is the name of a tribe living in
this valley. Namil Ji means a
clever man (T). The name
Namlah 'Hi is also given to a
child in whose hands an ant is
placed at his birth, because it
was considered that such a child
would be wise and intelligent
(T). The Namlites are a tribe.
Qamus says under the word
Barq, Abriqah is one of the
springs of the valley of Namlah ,
so the word al-Naml does not
mean a valley full of ants, as is
sometimes misunderstood, but
the valley where the tribe named
Namal lived. In Arabia it was
not an uncommon practice that
tribes were named after animals
and beasts such as Banu Asad
(the tribe of lion), Banu Kalb
(the tribe of dog). Moreoverthe
use of the words Udkhulu l_>l»il
(enter ye!) and Masdkinakum
X^L^o (your habitations) in
the verse 27 : 1 8 lends powerful
support to the view that Naml
was a tribe, since the former
verb is used only for rational
beings and the latterexpression
(your habitations) also has been
used in the Holy Qur'an
exclusively for human
habitations(29:38;32:26).Thus
Namlah means a person of the
tribe of Al-Naml - a Namlite.
Antimil Aj>\j\: Fingers.
Namlatun 2& in. generic) : Aperson
of the tribe of 'al-Naml, a Namlite.
Namlun Ji (n. plu.) People of the
valley of Namal. Anamila J-obl
in. plu. Its singular isAnmila Ji I) :
Fingers (3:1 19) (L;T;R;LL)
The root with is above three forms
has been used in the Holy Qur'an
about 4 times.
Namma2
To spread or defuse an odour,
relate (talks malevolently, fill
(speech) with lies sow discord,
make mischief, go about with
slander and defaming tales
Namim -*1 {act. pic. m. sing.):
Who goes about with slander and
evil talk. (68:11) (L; R; T; LL)
Nahaja?45
To trace, follow (a way) or
track, make chart, be clear,
point out the way, be opened,
broaden (road). Minhajan
rlf^ : Well defined way (a
code in secular matters);
Manifest, Plainly defined;
Apparent and open road.
Mubarrad says that shirfah
ijujii signifies the beginning of
a way mdMinhdjr If* the well
trodden body of it, thus shiri'ah
iju_y^ is the law that relates to
spiritual matters and Mihdj is
579
Nahara 'J$
Naha^
the law that relates to secular
matters. Shiri'ah Zjuj£ also
means a way leading to water.
Thus the meaning of the verse
5:48 is that God has equipped
all the creatures, according to
the capacity of each, with the
means to find the way to the
spring of spiritual water, i.e.
Divine revelation. The
appointment of a law and a way
for every one refers to the giving
of different laws to different
nations in accordance with their
requirements before the
revelation of the Holy Qur'an.
Now the Holy Qur'an fulfills
the spiritual requirements of all
nations for all ages.
Minhajan rlfu (v. n. ace): Well
defined way (a code in secular
matters). (5:48). (L; R; T; LL)
Nahara ^5
Jri ■ U 5 '
To cause stream to flow,
repulse, reproach, flow
abundantly, drive back, brow
beat, chide, do in the day time.
La Tanhar j$Z °i(prt. neg. m.
sing.): Do not chide away, etc.
Nahrun Jf(n. v.): River, Stream.
Anhdr jl$il (n.phi.acc): Rivers;
Streams. Nahdr jl$j («.): A day
from dawn to dusk as opposed to
hail (night). Metaphorically Nahdr
j If (day) represents prosperity and
power and Lail JJ (night) signifies
loss of power and prosperity
combined with national decline and
decadence. (L; T; R; LL)
The root with its above five forms
has been used in the Holy Qur'an
about 113 times.
Naha^
arfi. ■ ^
To prevent, forbid, chide
away, prohibit, make one to
stop from, restrain, interdict,
hinder desist, refrain.
Nahd ( _ r f (prf. 3rd. p. m. sing.):
Restrained, etc. Nahau j^j (prf.
3rd. p. m. plu.): They restrained.
Anhd ^jl (prf. 1st. p. sing.): I
restrained. (When attached to a
pronoun the final Ya is replaced
by Alif e.g. Anhdkum *S'l$il; I
forbade, restrained). Anha (J p\
(imp. 1st. p. sing. Juss. f, d.):\
forbid, ask you not to do. Nanha
^pfj (imp. 1st. p. plu.f d.): We
restrain. Yanhd Lr fS (imp. 3rd.
p. m. sing.): Restrains. Tanhd
^■Q-^'J (imp. 3rd. f sing.):
Restrains. Nanhd ^^(imp. 2nd.
p. m. sing.): Thou restraineths.
Tanhauna j^^J' (imp. 2nd. p.
m.plu.): Ye restrain. Yanhauna
jj^JJ (imp. 1st. p. plu.): They
restrain. Inha (prt. m. sing.):
Restrain thou. Nuhu \^f (pp. 3rd.
p. m.plu.): They were restrained.
Nuhitu Cw^J (pp. 1st. p. sing.):
I was restrained. Tunhauna j_^fj
(pip. 2nd. p. m. plu.): Ye are
580
Na'a ,b
Nabaob
restrained. Nahuna jj^b {act.
pic. m.plu.): Restrainers./rttoM
$ r '[ (p// 3rd p. m. sing.
VIII.): Restrained. Intahau j^j[
(prf. 3rd. p. m. plu. VIII.): They
restrained. Tantahi <j££ (imp.
2nd. p. m. sing. Juss/): Thou
restrained. Yantahi Lr f^j, (imp.
3rd. p. m. sing. 'juss.):
Restrained. Yantahti l_^ij (imp.
3rd. p. m. plu. juss. f. d.): They
restrained, refrained.
Yantahuna jj-f^>. (imp. 3rd.
p. m. plu.): They refrain.
Tantahu lj $"'" (imp. 2nd. p. m.
plu. juss. f. d.)\ Ye refrain.
Intahu ljg"'l (prt. m. plu.):
Refrain. Muntaha $"'« (n.
int. p.): Farthest end, Farthest
limit, Terminus; Boundary.
Nuha ^^.J (n. plu.):
Understanding. Its sing, is
Nuhyatun Z^j: What forbids a
human being to go beyond the
moral limit or do something
unreasonable. Muntahuna
jj4^Lo (ap-der. m. plu. VIII):
Those who desist. Yatanhauna
oj^j (imp. 3rd. p. plu. VI):
They forbid each other. (L; R;
T;LL)
The root with its above forms
has been used in the Holy Qur ' an
about 56 times.
Na'a 4i
To weigh down, get up with
hardship, rise painfully, fall
down form fatigue, grove under
the burden, rise with difficulty.
Tanu'u _£J (imp. 3rd. p. f. sing.):
Weighs down, etc. (28:76). (L;T;
R;LL)
Nabaot
To supply the place of another.
Anaba obi : To repent and
turn again and again and
consecutively (to God) with
sincere deads when overtaken
with affliction. Return (to God)
in repentance again and again
with sincere deeds.
Anaba obi (prf. 3rd. p. m. sing.
IV.): He returned (to God) in
repentance again and again with
sincere deeds. Anabu \y\j\ (prf.
3rd. p. m. plu. IV.): They returned
in repentance (to God) again and
again with sincere deeds. Anabnd
LljI (prf. 1st. p. plu. IV): We
returned (to God) in repentance
again and again with sincere deads.
Yunibu y^JJ (imp. 3rd. p. m. sing.
IV. ) : Return in repentance (to God)
again and again with sincere deeds.
Anibu \j~j\ (prt. m. plu. IV.):
Return sincerely (to God) again
and again with repentance and
sincere deeds. Munibun y~i/>
(ap-der. m. sing. IV.): One who
returns (to God) again and again
with repentance and sincere
deeds. Munibina i>^~° (ap-
der. m. plu. IV.): Those who
return (to God) again and again
581
Naha^b
Narajb
with repentance and good deeds.
(L; R; T; LL)
This root with its above forms has
been used in the Holy Qur'an
about 1 8 times.
Naharb
To lament, wail, coo (dove),
wail. Nuh r^j: Noah the
prophet. He was a descendant
of Adam, and Abraham was a
descendant of Noah. The
allusion is not merely to the
physical descent of these
prophets but also to the fact
that all of them were spiritually
linked with one another and
believed in one and the same
fundamental truth (Ibn-Jarir;
Nuh rjt (proper name) : Noah the
prophet. (L; T; R; LL).
The word has been used in the
Holy Qur'an about 43 times.
Narajb
j.ri. ■ by
To emit fire or light, shine,
sparkle, irritate, vex or provoke
war, create heat. Narajb: Fire;
Burning flame; Heat; War. In
Arabic literature and in the Holy
Qur'anA^rjlj is often a symbol
of war. The Arabs used to kindle
a fire as a sign that war
contemplated, so that the tribes
should assemble. Nurjj: Light,
that form of radiant energy
which stimulates the organs of
the sight, faith, belief, inner
satisfaction, wisdom, Divine
knowledge, clear signs that
remove doubt and raise
spiritually dead to the faith, the
source of guidance, prophets,
mission, whichmanifests hidden
things. Allah is called the
extensive light of the heaven
and the earth (24:35), because
He has manifested them and
brought them into existence.
Dhiyd * L_^> also means light,
thus the word is synonymous
with Nitrjy, but Nur is more
extensive and more penetrating
as well as more lasting in its
significance than Dhiyd fL*».
Some lexicologists consider
Dhiyd *L_^ as signifying the
rays that are diffused by what is
tumedNurildA. ThatiswhyNiir
jjj is one of the names of God as
it is more extensive more
penetrating as well as more
lasting in its significance. It is
the base and source of
Dhiyd<- L-Js>. Nurjj is singular.
Its plural forms are Anwar
j Ijj I and Nirdnj I^J . The Holy
Qur'an always mention only
the singularform while the word
ZulwndtC>lA& (darknesses) is
used always in plural. This
indicates that the source of light
or guidance is only One but the
sources of falsehood and the
means to go astray are countless,
582
Nasa jAj
Naqa Jjb
manyfold and different. The
constant use of the plural form
Zulumdt oLAl? in the Holy
Qur'an also indicates that sin
and vice never exist in isolation.
One vice attracts another and
one misfortune draws another.
(L;R;T;LL;Muhit)
NarjV> (n.): (5:64). NurjJ(n.):
(24:35)
The root with its above two form
is used about 194 times in the
Holy Qur'an.
Nasa ^b
0"yi
LL
To swing, halt in aplace, move,
toss. Al-Nasun^b)\: Collective
noun regarded as the plu. of
Insdn jl—JJ (human being).
According to some its root is
Unas. Its first letter Hamzah is
taken off when preceded by
Al. According to others it is
derived from Nasiya ( _ S -J (to
forget, forsake), and its origin
is Insiydn jL— jlon the
measure of Ifildn. It is also
said its origin is Nasa ^Aj (to
swing, halt in a place, move,
toss.) All these meanings
describe the human being.
Al-Nds j-jLJI (collective noun):
Human being; Mankind. (L; R; T;
LL)
The word is used in the Holy
Qur'an as many as 241 times.
Nasha^ib
a*j*i • ^>y
To take, seize, receive, attain
Tanawush jSjbj (v. n.VL): The
act of taking etc. (34:52). (L; R; T;
LL)
Nasa jAj
To flee away, shun, evade,
retreat, escape, take shelter,
Manas ^Lu (n. p.): Time or
place for escape etc. (38:3) (L; R;
T;LL)
Naqa jb
To clean the flesh from fat,
train a camel, set in order, do
carefully. Niqatun JuLj : Zeal;
Skill; Daintiness; Refined;
Best; Top of a mountain; A big
and long mountain. Ndqatun
13 b: She camel, as it is the best
thing according to Arabs.
Ndqatun iSb (n.f.): She camel.
(L, T, R, LL)
The word has been used in the
Holy Qur'an about 7 times.
Nama.b
To sleep, slumber, become
calm, abate, dull, be numbed,
dose.
583
Nama gb
HaU
Naum »jj(v.n.): Sleepetc.Mandm
» Li (v. m. a): Dreaming; Sleeping,
Sleep; Time or place of sleeping;
Vision (eye); Place of sleep.
Na'imun *jli {act. pic. m. plu.):
Sleeping. (L; R; T; LL)
The root has been used in its
above three forms about 9 times
in the Holy Qur'an.
Nawa ,jy
To intend, propose, design,
resolve scheme, aim.
Nawa Jjj(n.): Date-stone (6:95)
(L; R; T; LL)
NalajL
To obtain, procure, get, attain,
reach, matter.
Yandlujbj(imp.3rd.p. m. sing.):
Reaches; Matters, etc. Tanalu
JLu {imp. 3rd. p. f. sing.):
Reaches. Tanalu [^JLJ (imp. 2nd.
p. m. plu.): Ye shall attain,
reach. Yandlu I^JLj (imp. 3rd. p.
plu. Juss.): They attain. Yanaluna
j^JLu (imp-3rd. p. m. plu.): They
attain. Nailan "iLj (v. n.): An
attainment. That which any one
gets or receives. (L; R; T; LL)
The root with its above forms has
been used in the Holy Qur'an
about 12 times.
Ha
6H
Twenty sixth letter of the Arabic
alphabet It is pronounced as ha,
equivalent to English H.
According toHisdb al-Jummal
(mode of reckoning numbers
by the letters of the alphabet)
the value of ha is 50.
Ha La
A letter used as caution. It is
used as prefix to
demonstrative pronouns such
as Hadha lifc (this) Ha iddi
*"}(Jj> (those) and postfix to
the possessive pronoun as ha
t, halt*, hum** (his, her,
theirs). It is also used as prefix
of the personal pronoun of
the 3rd. person (hunipb,
humdLaJi, heya^J* , huwajA,
hunna^j* - he, him, she, her,
it, both, them, they). As
pronoun it is postfixed to
nouns and verbs as (ha s, ha La,
huniftA, hunna^b - his, her,
it, them). This particle must
no be confounded with Hah
(i ) which is occasionally
found at the end of words in
case of pause and hence called
Ha al-waqfjilj} I U as in the
endof verses 69:17,18,19,20.
584
Habata iajt
Hajada a**
Ha antum *^j I ls> : Behold ! Look !
Lo! (3:66,119; 4:109; 47:38.)
Hd'umo »jl* : Here take thou
this. (69: 19). Hdtu \^U{perate.
2nd. m. plu.): Bring forth;
Produce. (2:111; 21:24; 27:64;
28:75.) Hdtaini jO'I* (dem.
pronoun ace. dual /.): These
two women. Hddhdni jljifc
{dem. pronoun dual m.) These
two men (20:63; 22:19).
Hdkadhd l-i5o> (comp. of Ha -
word of caution, Ka - similarity
and dh d -that): Just like that.
(27:42). Hdhund Lf* (comp. of
Ha - here and Hund - in this
place): Just here in this place.
(3:154;5:24;26:146;69:35). (L;
T; R; LL)
Habata -kj&
To go forth, descend, cause
to come down, descend from
a high state to a low one,
move from one place to
another, enter into, change
in condition, come forth
from, become low, be
degraded.
Yahbitu ■k.-fc {imp. 3rd. p. m.
sing.): Falleth down. Ihbit2a^[
{prt. m. sing.): Get down;
Descend. Ihbitd Ik.fel {prt.
dual) : Go hence you both. Ihbitu
ljk.»»l (/?rf. m. p/w.): Go forth
front this state; Go to some town;
Get down from this land. (L; R;
T;LL)
The root has been used in the
above four form about 8 times in
the Holy Qur'an.
Haba Li
> - f *>
To rise so as to float in the air
(dust), be turned into ashes
(embers)
Habdun *L* (n.): Dust flying in
the air; Atoms of dust; Dust
particles. (25:23; 56:6) (L;T;R;
LL)
Hajada Jik*
To sleep watch, remain
awake. Hajjada Jl^j>: To
awake from sleep, pray in the
night. AhjadJ^l: To lay the
neck upon the ground
(camel). TohajjadJ.*.^:
Remain awake. In Islamic
religious terminology
Tahajjud J^f is the Prayer
performed after rising from
sleep in the latter portion of
the night though it is not an
obligatory Prayer yet as stated
in 17:79 it is the means of
raising a person to a position
of great glory. The time at
which it is performed is most
suited for the concentration
of mind and for communion
with God. To rise from the
585
Hajara ^k*
Hadda j*
sleep and pray during a part of
the night and keep vigil is an
addition to the five obligatory
Prayers.
Tohajjad S*-£ (prt. m. sing. V.):
Remainawake. (17:79) (L;R;T;
LL)
Hajara ^k*
To leave, abandon, desert,
forsake, renounce, depart,
quit, separate oneself from,
quit break with, abstain from,
shun, leave with body or
tongue or heart, leave lust
and bad manners. Hijrjs^ :
Bad manner, shameful action,
nonsense talk.
Tahjuruna jjj>^fj (imp 2nd. p.
m. plu.y. You gave it up, talk
nonsense, leave etc. 7/i/Mr _/**[
(prt. m. sing.): Depart; Shun.
Ihjuru \jj*±\ (prt. m, plu.):
Depart, leave. Hajran l^#ti (v.
q.) : Act of departing. Mahjuran
\jjsy4* (act-pic. m. sing, ace):
Taken as nonsense, of no
account. Hajara js6* ( prf.
3rd. p. m. sing. III.): Migrated.
Hdjaru ljj>L* (prf. 3rd. p. m.
plu. III.): They migrated. Hdjarna
ljj>[* (prf. 3rd. p. f plu. III.):
They (f.) migrated. Yuhajir j> Lfj
(imp. 3rd. p. m. sing. III. Juss.):
Migrates. Tuhajiru j>\-£ (imp.
3rd. p. m. plu. III. Juss.): They
migrate. Tuhajiru \jj> l$J (imp.
2nd. p. m. plu. III. Juss.): Ye
migrate. Muhajirun j> I4-0 (ap-
der. m. sing. III. ) : One who leaves
his homeland for the sake of
faith. In the Holy Qur'an this
refers to those who migrated from
Makkah for Islamic cause.
Muhajirin ^j^L^-o (ap-der. m.
plu. ace): Those who migrated
(from Makkah for Islamic
cause). Muhajirat ol^L^.^
(ap-der. f plu. III.): Women
who migrated (from Makkah).
The root with above forms has
been used in the Holy Qur'an
about 31 times.
Haja'a *j*jfc
u>i^j : Las--*
To sleep and slumber at night
calmly and quietly.
Yahj'auna jjjt^J (imp. 3rd.
p. m. plu.): They were in the
habit of sleeping at night (5 1 : 17)
(L; R; T; LL)
Hadda Jia
To break, crush, overthrow,
pull down, crumble down,
demolish, fall down in pieces.
Haddan I JUk ( v. n. ass.): Action
of falling down in pieces. 19:90
(L; T; R; LL)
586
Hadama »ife
Hadhada j^JiA
Hadama »a*
To overturn, break, demolish,
put down, fall down in pieces.
Huddimat cSm> (prf. 3rd. p. f.
sing. II.): Was demolished etc.
(22:40) (L; R; T; LL)
Hadhada oiji*
Jl«> IgJ : Ijjbjjb
To coo (as a dove), grumble
(as a camel), dandle (as a
child), throw (a thing down).
Hadhadatun "iJ.t>J.t>:
Murmuring sound. Hadahid
JlaIjl*: Patience. Hudhud
jajj»: Contrary to popular
belief, based on fables and
fictions Hudhud JJ> -U> was not
a bird, hoopoe or lapwing or
peewit, employed by theKing
Solomon as his message-
bearer, but a human being of
this name. In every nation
many of the proper names
given to human beings, men
and women, will be found to
be identical with flowers and
the names of animal. The
Arab writers speak of a king
of Himyar as Hudad, which
is almost identical with
Hudhud jj>.u>. The Bible
speaks of a king of Syria,
named Ben Hadad (1 kings,
15:18). Hudhud m>m> was
also the name of the father of
Balqis the Queen of Sheba
(Muntaha al- Arab) . According
to Lisan al- Arab Hudhud is also
written as Hudahad, and
Hadahad and Hadad was the
name of a tribe in Yeman. It
has been the name of several
Edomite Kings. A son of
Ismail, too, bore this name. An
Edomite prince who fled to
Egypt for fear of Jacob's
massacre was known by this
name (1 King, 11:14). The
name appeared to be so popular
and is so frequently used in
Jewish Bible that when used
without a qualifying word it
means a man of the Edomite
family (Jewish Ency).
Solomon says aboutHudhud, I
will certainly punish him very
severely rather I will execute
him or else he must give me
some valid excuse for
remaining absent (27 :20) . It is
inconsistent with Solomons
dignity and status as a great
monarch and a Divine
Prophet to be so angry and
harsh with a small bird, a
hoopoe, as to be prepared to
inflict severe chastisement
upon it or even to kill it.
Moreover Hudhud -ifc-ifc or
hoopoe, being not a migratory
bird, cannot fly long distances
and therefore could not have
been selected for the journey
to Sheba and back (27:22).
Hudhud-ifc-ifc seems to be
well-acquainted with the
587
Hada ^Sk
Hada ^Sk
rules, regulations and
requirements of states and
also well-versed in the
Knowledge about Divine
Unity (27 : 24,25) which birds
are not. It follows from these
facts that Hudhud ja jj> was
not a bird but a man, even a
very responsible officer of
the state or a general who had
been entrusted with an
important political mission
by king Solomon to the
Queen of Sheba. That there is
nothing strange in such a
name being given to men.
Hudhud JL* jla: Proper name of
a responsible officer in the
service of king Solomon. (27:20).
(L; T; R; LL)
Hada ,j jl*
To guide, show with kindness
the right path (90: 10), lead to
the right path (29:69) and to
make one follow the right
path till one reaches the goal
(7:43).
Hadan ^jk (prf. 3rd. p. m.
sing.): Guided; Directed etc.
Hadaita cSjk {prf. 2nd. p. m.
sing.): Thou hast guided.
Hadaina Lu JUk (prf. lst.p.plu.):
We have guided. Yahdi ^JL^j
(imp. 1st. p. m. sing, juss): I
Guide. Yahdi Xfe (imp. 3rd. p.
m. sing. juss. Yd d.): He guides.
Yahduna jj-*4i (imp. 3rd. p. m.
plu.): They guide. Tahdi ^xfi
(imp. 2nd. p. m. sing.): Thou
guide. Ahdi ^JUkl (imp. 1st. p.
sing.): I shall guide. Ahdi JlaI
(imp. 1st. p. sing, final Yd
dropped. ) : I would guide. Tahdu
IjJL^J' (imp. 2nd. p. m. plu. f
d.):Ye may guide. Nahdi j Jl^j
(imp. 1st. p. plu.): We guide.
Nahdiyanna ^>x^>(imp. 1st. p.
plu. emp.): We shall certainly
guide. Ihdi Ji*1 (prt. m. sing.):
Guide. Ihdu jJlaI (prt. m. plu.):
Lead. Hudiya [j Jla (pp. 3rfif. p.
m. sing.): Was guided. Hudu
IjJL* (pp. 3rd. p. m. p/«.): They
were guided. Yuhda ,j jl$j (;?zp.
3rd. p. m. sing.): Is being guided.
Hddi tjslb (act. pic. m. sing.):
Leader. Hddi il* (act. pic. m.
sing.. Yd . propped): Leader.
Hddiyan Li La (act. pic. m.
sing, ace): Leader. Yahiddi
^j^j (imp. 3rd. p. m. sing.
VIII.): He be guided. The word
Hadda belongs to the form VIII.
Ift'idl. It is taken as a changed
form of Yahtadi ,j JlI^j through
assimilation. It occurred only
once in the Holy Qur' an, (10:35).
Ihtadd ij .ua I (prf. 3rd. p. m. sing.
VIII): Followed the right path.
Ihtadau j J£*l (prf. 3rd. p. m.plu.
VIII.y.They followed therightpath.
Ihtadaituc*jX^>[(prf. lst.p. sing.
VIII): I followed the right path.
588
Haraba L/j>
Harata oy>
Ihtadaitum *^jJ^*I (prf. 2nd. p.
m. plu. VIII.): Ye found the right
path. Yahtadi ^Xi^j (imp. 3rd. p.
m. sing. W//.):Finds the rightpath;
Follows the rightpath. Yahtaduna
jjJLLgj (imp. 3rd. p. m.plu. VIII):
They find the right path Tahtadi
(_£ JJLgJ (imp. 3rd. p.f. sing. VIII):
She follows the rightpath. Yahtadu
lj-U£i (imp. 3rd. p. m. plu. VIII.
f. d.): They will find the path.
Nahtadiya ^-^J (imp. 1st. p.
plu.): We could have been led a
right ; We could have been guided.
Muhtadi xl$a (ap-der. m. sing.
VIII. f. d.): One who found
guidance. Muhtaduna JJ.U4*
(ap-der. m. plu. VIII): Those
who found guidance. Muhtadina
^JJL^-o (ap-der. m. plu. VIII.
ace. ) : Those who found guidance.
Ahda J&\ (elative): Better guided
than others. Huda ,jJA (v.n.):
Guidance. A direction that
indicates therightway. The words
Huda ^jj& and Hiddyat CoJ.U>
are equal and have the same
meaning, but the word Huda ^ J&
is particularly then used when
Allah guides a person. Hadyun
^jla (n.): Offering (animals to
be slaughtered during Hajj).
Hadiyyatun iuJi* («.): Gift;
Present. (L; T; R; LL; Baqa)
The root with its above form has
been used in the Holy Qur ' an as
many as 316 times.
Haraba IJJ>
To run away, flee, escape
Haraban \jjt> (v. n. ace): Flight.
(L; T; R; LL;)
This has been used in the Holy
Qur' an once.
Harata o^a
To spear, slit, widen, impair
(reputation), have a wide
mouth, have wide sides of
the mouth, tear up. Harut
OjjU: A descriptive name
one who tore up. According
to Ibn 'Abbas Harut OjjU
and Marut OjjU were two
men (Baghawi). They are both
descriptive names the former
being derived from harata
Cj'jt> (he tore up) and mar at a
CjjA (he broke) . These names
signify that the object of
these men (kings) was to tear
asunder and break the glory
and power of the empire of
the enemies of the Israelites.
The Holy Qur' an discredits
the Christian and Jewish
stories of sinning and
rebellious angels (II Epistle
of Peter 2:4; Epistle of Jude
5:6; Midrash). See also Marut
HdrutCjjjW. Name of an Israelite
king who was given the power and
589
Hari'a
££
Hazza j*
authority by God to destroy the
enemies of the Israelites. (2: 102).
(L; T; R; LL)
Hari'a ij>'l Hara'a py>
To walk with quick and
trembling gait, run orrush, flow
quickly, hurry, hasten.
Yuhra'una oj^Ai (PIP- 3rd. m.
plu.): Driven on by some force;
Hastening; Hurried. (1 1 :78; 37:70).
(L; T; R; Zamakhshari; LL)
HarunjjjU
Hdrun jjjl* (proper name):
Aaron, Name of a Prophet in the
Holy Qur'an.
The word has been used in the
Holy Qur' an about 20 times.
Haza'a «j* /Hazi'a «j*
' ' i ' 1 '
c >fe -'jj* ''J*
To bring down disgrace upon,
send down contempt, requitt
with punishment according to
their mockery. In Arabic
punishment for an evil deed is
an evil the like thereof (42:40)
The famous Arab poet 'Amar
bin Kulthum says:
LJU j>l Jn*u 1 VI
bJj>U- 1 J^> j ji j^yj
"Beware! None should dare
employ ignorance against us,
or we will show greater
ignorance, we will avenge his
ignorance."
Huzuwan Ijj* (v. n.): Ridicule;
Jest; Laughing stock; Mockery;
Have been treated scornfully.
Istuhzi'a "jfL-l (pp. 3rd. p. m.
sing. X.): He was mocked, treated
scornfully. Yastahzi'u *j£l~L
(imp. 3rd. p. m. sing. X .): He will
bring down disgrace.
Yastahzi'unajjiyf-^j (imp. 3rd.
p. m. plu. X.): They have been
taking lightly. Tastahzi'una
OJ*j4+*^ (imp. 2nd. p. m. plu.
X.): You talkso lightly. Yustahza'u
*j£L*j (pip. 3rd. m. plu. X.)
Beingridiculed./sto/Jzi'M \y-}£^
(prt. m. plu. X.): Take it lightly
Mustahzi 'una jj*j^.»* (ap-der.
m.plu.): We were making light of
them. Mustahzi'in qyj^r.,.^ (ap-
der. m. plu. ace): We were
making light of them. (L; T; R;
LL)
The root has been used in the Holy
Qur'an in the above form about
34 times.
Hazza j*
To shake, brandish wave,
thrill, stir, throb, shift,
wrangle.
Huzziij}^ (prt.f. sing, assim.):
Shake, etc. Ihtazzat oji* I (prf.
3rd. p. f. sing.): Throbbed;
Thrilled. Tahtazzu "yLfi (imp.
590
Hazala Jj*
Hal>
3rd. p.f. sing, assim. VIII.): Shifts;
Wrangles. (19:25; 22:5; 41:39;
27:10; 28:31). (L;T;R;LL)
Hazala Jj*
To be thin and lean, useless,
fruitless unprofitable,
unproductive, vain,
exhausted, joke, talk idle.
Hazl Jj* (v.- n.)\ Vain, Joke,
Idle, Jest. (86:14) (L; T; R; LL)
Ilazama »j*
To rout, defeat, overcome,
put to flight.
Hazamu Ij-°ja (prf. 3rd. p. m.
plu.): They routed, defeated
(2:25 1). Yuhzamu »^j (pip. 3rd.
p. m. sing.): Will be defeated
(54:45). Mahzumim *jyf (pact,
pic. m. sing.): Routed or defeated
one (38:11) (L; T; R; LL)
Hashsha "JL*
To beat down the leaves of a
tree.
Ahushshu JL* I (imp. 1st. p. sing,
assim VI.): Beat down leaves of
trees (20:18) (L;T;R;LL)
Hashama*--*
To crush, break.
Hashim **- ii (act. 2. pic. m.
sing.):Crushed(54:31).Hashiman
Lo. ; .,:..fr (act. 2. pic. m. sing, ace):
Crushed (18:45). (L; T; R; LL)
Hadzama*^
To withhold one's dues, be near
break (spathes), oppress, do
wrong, fall on each other
(spathes), be slander.
Hadzman L^ai (v. n. ace):
Withholding of that which is due.
(20:112). Hadzimun *-~±>£
(act. 2.pic. m. sing .) : Near breaking
falling to each other (spathes)
(26:148). (L;R;T;LL)
Hata'a ?L&>
To hasten forward, go along
fearfully in looking fixedly at a
point. Ahta'a «Ja>l: To walk
fast while stretching the neck
(camel).
Muhti'ina uuk^o (ap-der. m.plu.
IV.): They will be running in panic
with their necks outstretched.
(14:43; 54:8; 70:36) (L; T; R; LL)
Hal>
An interrogative article as: Is
there; Shall I? Does he?
Whether? When followed by
Ilia *i I may signify a negative
statement to deny a thing as
in 67:3. Sometimes it is used
to express a positive
statement to determine the
591
Hali'a xJi&
certainty of a thing as in 76: 1
(L;T;Qurtubi;LL)
Hali'a *!*'
To be very anxious, impatient.
Halu'an \s.J&(intensacc): Very
impatient. (70:19) (L; T; LL)
Halaka^/HalikaciUA
To die, parish, wasted, be lost,
destroyed, spoiled.
Halak <iU* (prf. 3rd. p. m. sing. ):
Perished; Died; Lost. Yahlika
iill$j {imp. 3rd. p. m. sing.):
Might/would die or perish.
Hdlikun <il)l* (act. pic. m.
sing.): Halikin iJ\S\Jl& (act. pic.
m. plu. ace): Those who are
dead. Mahlika JJl^o (n. p.
t. ):Time or place of destruction.
Tahluka iilL$j(v- n -Y- Perdition.
Ahlaka JI*I (prf. 3rd. p. m.
sing. IV.): Caused to perish.
Ahlaktu c£lb I (prf. 1st. p. sing.
P/.): I have wasted. Ahlakat
c£lb\ (prf 3rd. p. m. sing.
IV.):Destroyed. Ahlakta c£l*\
(prf. 2nd. p. m. sing. IV): Thou
hast destroyed. Ahlaknd L5U*I
(prf. 1st. p. plu. IV.): We have
destroyed. Tuhlik ALfi (imp.
2nd. p. m. sing. IV): Thou
destroy. Nuhlik Jl^j (imp. 1st.
p. plu. IV.): We destroy.
Yuhlikuna jj5\1$j (imp. 3rd.
p. m. sing. IV.): They destroy.
Halla>
Uhliku IjSUiaI (pp. 3rd. p. m.
sing. II.): They have been
perished. Yuhlak AL$j(pp. 3rd.
p. m. sing. II): would be
destroyed. Muhlika lill^o (ap-
der. m. sing. IV): One who
destroys. Muhliku Ij5Ul^o (ap-
der. m. plu. IV. gen. f d.):
Those who destroy. Muhliki
^^Jl^o (ap-der. m. plu. IV. gen.
f. d.): Those who destroy.
Muhlakin j\S\l$-o (pis. pic. m.
plu. IV. ace. ): Those are dead,
who are perished. (L; T; R; LL;)
The root has been used with
above form in the Holy Qur'an
about 68 times.
Halla>
34; ■ *&>
To appear (new moon) begin
(of lunar month). Ahalla "Ja I:
To invoke the name of God
upon an animal before
slaughtering it.
Uhilla Jj> I (pp. 3rd. p. m. sing.
IV.): On which invocation has
been made. (2:173; 5:3; 6:145;
16:115). Ahillatu Sl*l'(n. plu.):
New moons; Lunar months
(2:189).
Ilalummaltfe'
This word is a combination
of Hd U (look) and Lamma 11
(get ready, come, bring) Lo!
Bring. Lo! Come. According
to other lexicologist it is a
combination of Hal^b (is)
592
Halumma "J&'
Hamma
Cf
andAmm J (intention). (L; T;
R;LL)
Halumma 1U (6: 1 50). Lo ! Come
(33:18).
Hamada jua
To be lifeless, barren
Hamidatun SjloU (acf. pic. m.
sing): Barren; Lifeless (land)
(22:5) (L; T; R; LL)
Hamara^
To pour forth (rain), pour
down in torrent.
Munhamirun J «,^:< (ap-der.
m. sing. VII.): Pouring down in
torrent (54:11) (L; T; R; LL)
Hamaza}**
To backbite, defame push
back with a blow, pinch,
repel, find fault with, suggest
evil, break, throw (on the
ground), squeeze, bite.
Hammazj'C*&>{ints.): Backbiter;
Defamer etc. (68:11).
Humazatin »j**: Slanderer; Back
biter (104:1). Hamazat olj*i
(n. p.): Mischief-mongering
(23:91) (L;T;R;LL)
Hamasa ^U
To whisper, utter an indistinct
word, murmur faintly.
Hamsan L..-^ (v. n.): Faint
murmur, etc. (20: 108). (L; T; R;
LL)
Hum *& /Him *a
They are indeclinable
pronouns of 3rd. p. m. plu.
Hunna ji /Hinna ^t>f. form:
dual form. /fw/iiaL.* /
HimdlaJ>: dual form (They
two). When used as an affix
after a verb or preposition.
Hum Jb /H7m *a must be
rendered "them" and when
after a noun to be rendered
"their". (Mughni; Baqa; Kf.;
Muhit)
Hamma 1*
To worry, regard, care,
concern, ponder anything in
one's mind, desire, meditate,
think about, design, anxious,
plot against, intend, purpose.
Hamma ♦* (prf. 3rd. p. m. sing.):
Had made up his mind; Intended.
Hammat cJU {prf. 3rd. p. f.
sing.): She intended, made up her
mind. Hammu ljls> ( prf. 3rd. p.
m. plu. ): They desired, disposed,
made up their minds, intended.
593
Huna L*
Haimana '&***
Ahammtc^*t>\(prf. 3rd.p.f. sing.
IV. ): Cared for, had made anxious.
(L; T; R; LL)
The root with its above four
forms has been used in the Holy
Qur'an about 9 times.
Huna L*
Here, at such a time, in this
place, it is. (Indication of
time and place which is ne^r) .
Huna\jJ> , Hunaka dJlifc,
Hunalika dU Lfc : As it is. Dh a
IS, Dhaka J I i, Dhalika dUli.
Hdhund Lgj> : Here, in the
place. (Mughni; Baqa; Kf)
Hamana '£*
To put a thing in a purse or
girdle. (L; T; R; LL)
Hainan jLU: The title of the
high priest of the god Amon.
Ham in Egyptian language
means high priest. Haman
jLUwas in charge of the
treasury and the granary and
also of the soldiers and all
the craftsmen. Being the head
of the extremely rich
sacerdotal organization his
power and prestige had
increased so much that he
controlled the most
influential political factions
of the country. The proper
name of Haman, the high
priest under pharaoh
Ramases II and his son
Merneptah was Nebunnef.
This Haman is not to be
confused with the person
Haman of Jewish Bible (the
Book of Esther,3) who was a
minister of a Persian king,
lived many ages after Moses.
Haman jLU as used in the
Holy Qur'an is not a proper
name but the Arabicized echo
of the compound designation
Ha- Amon given to every high
priest of the Egyptian god
Amon. Pharaoh demanded
that Haman erects for him a
lofty tower from which he
could have a look at the god
of Moses (28:38; 40:36). This
is a contemptuous reference
to Moses' concept of God as
an All-Embracing Power,
inconceivably high above all
that exists.
Haman j Lo I*: Title of the high
priest of the cult of Amon during
the reign of Rameses II. and
Merneptah.
The name has been used in the
Holy Qur'an as about 6 times.
Haimana '&*+*
To watch over, oversee,
expand the wings (hen over
their chickens), control. To be
witness to, offer security and
peace, control, protect,
determine what is true.
Muhaimanun^y^a: Guardian
594
Hunalika cUUjs
Hahuna Lgi
to watch and determine what is
true and what is false witness;
Afforder of security and peace;
Controller and superintendent
of all the affairs; Guardian;
Protector. The Holy Qur'an is
spoken of as aMuhaiman j*~£«
over the previous scriptures
(5:48). This is to describe it as
the determining factor in
deciding what is genuine and
what is false in the remnants of
earlier scriptions. The Holy
Qur' an has preserved all that is
of permanent worth and value in
them, and has left out that which
fail to meet the needs of
mankind. The Holy Qur'an is
called a guardian over the
previous scriptures as it enjoys
Divine protection against being
tampered with, a blessing
denied to them.
Muhaiminan ^-^ (ap-der. m.
sing, quad ace): Name of the
Holy Qur'an (5:48).
Muhaiminan j^-^-o is also one of
the excellent names of Allah
(59:22) as He is Guardian to
determine what is true and false
and watch over, Who expands
His wings of love and protection
over his creature, controls their
affairs, determines what is true
and what is false. As a Mohaimim
j^-4-0 He is Afforder of peace
and security. (L; T; R; LL)
Hunalika el) L*
Composed of hunti ,UA (here)
with the affix lika dll (there, in
that place, at that time. In the
same way as from the pronoun
dh a I i the word dhalika iiU I i is
derived. (Mughni, Zamakhshari;
Baqa;L;T;R;LL)
It has been used in the Holy Qur ' an
about 9 times.
Hana'a^bfc
>fe
Li
To anoint a camel with pitch,
be wholesome, make the food,
wholesome, easy to digest, do
good, promote health. Hani 'un
l ^a: Take it and make use of it,
make use of your profit and
advantage.
Hani'an Ls& ( act. 2. pic. m.
sing.): May it be wholesome or
profitable; Much good may it do
you. It is the accusative or
advertical form of Hani'un^.
(L; R; T; LL)
This word has been used in the
Holy Qur'an about about 4 times.
Hahuna Lf*
Composed of Ha L> (Behold!)
and Hund La (here, in this
place). (L;T;R;LL)
Huwajik
He; It. It is an indeclinable
personal pronoun of the 3rd. p.
595
Huwa jA
Ha'ulai ^>
m.sing. (Mughni; Baqa; L; T;
LL)
Hada jU
To become a Jew, be guided,
return to one's duty gently.
Tahweed: To creep, crawl;
Repentance
Hddu Ijjlfc (prf. 3rd. p. m. plu.):
Who are Judaised. Hudna \jm>
{prf. 1st. p. plu.): We have been
guided, we have returned to our
duty,wehaveturnedinrepentance.
Hudan by> (n.): Jew, Yahudi
^ijfy/Yahiidiyyan Li>^j : Jew,
Judaised. (L; T; R; lL)
The root has been used in the Holy
Qur' an with the above five forms
about 23 times.
HudjjA
Name of a prophet. He was
seventh in descent from Noah,
and was sent to the tribe of
'Ad. The Adites lived in the
remote parts of Arabia. At one
time their rule was over the
most parts of Arabia, Yemen,
Syria and Mesopotamia. They
were the first people to exercise
dominion over practically the
whole Arabian peninsula. This
name was used not for a single
tribe but for a group of tribes,
whose different section rose to
power at different times. They
left behind them inscriptions
with the names of the ruler
groups, though they all belonged
to the main 'Ad Family. In the
Pre-Christian era, Yemen was
ruled by a tribe called Adramital
who were no other than the 'Ad.
They have been called Ad-i-
Iram in the Holy Qur' an (89:7).
The name was used in the Holy
Qur' an about 7 times.
HarajU
jjp. ■ by
To fall to ruin, crumble, be
about to fall, fall from a high
place. He demolished orpulled
down or pulled to pieces. It fell
to pieces or broke down and
collapsed. It is both transitive
and intransitive. (L; T; R; LL)
Ankara j£>\ (prf. 3rd. m. sing.
VII. ): Crumbled; Tumbled to
pieces ; Fell in ruin (9 : 1 09). Hdrin
jl& (adj.): Crumbling; Weak.
(Mughni; Baqa; L; T; LL)
Ha'ulai *V}a'
Those. An indeclinable
pronoun used as the plural of
Hadha lb and composed of
Hab> and ulai Si\ . The Alif
at the end of uldi is called Alif
al Wiqayah i*3\ji\ Ud\or Alif
of precaution to prevent the
final Wdw being taken for the
conjunction 'and' . It is used as
plu. of Hadha lift, '[//wljJjl,
596
liana jU
Ha'a *U
'Uldtc/ij\. (Mughni;Baqa;L;
T;LL)
HanajU
To be light, vile, owe despicable,
quiet, become weak gentle,
contemptible, base. Hawwana
j"j&: To facilitate, despise,
condemn. Ahana jUI : To
despise, scorn
Haunan byb'(v.n.): In humility
butin dignified manner andgently.
Hayyin uja (adj.): Easy, light.
Ahwan jj*l (ints.): More easy
then. Ahana jU I (prf. 3rd. p. m.
sing. V.): Disgraced, (com of
Ahana + ni). Yuhin j^j (imp.
3rd. p. m. sing. IV.)': Has
disgraced. Muhinun cr^» (ap-
der. m. sing.): That renders
disgraceful, shameful, humiliating.
Muhinan L^-o (ap-der. m. sing,
ace): Humiliating. MmMmm/i jL^o
(pis. pic. m. sing.): Disgraced
one. (L; T; R; LL)
The root has been used in the Holy
Qur' an with above forms about 26
times.
Hawa^jA
To fall steep as a bird to its
prey, rev, perish, pull down,
destroy, disappear, yearn,
fancy, beguile, infatuate, be
blown, inspire withlow passion.
Hawa ^jb (prf.. 3rd. p. m. sing.)
Reved; Fall, Sett; etc. Tahwi/
Tahwa Jjg /jj# (imp. 3rd. p.
f. sing.) Desires. ' Huwa ^jt>
(«.): Love; Desire. Ahwdun *[ybl
(n. plu.): Desires, fancies. Ahwa
Ajb\ (prf. 3rd. p. m. sing. IV.):
Overturned, pulled down. Hawaun
<■ I j* («.): One void of courage and
hope. Hdwiyah 2jj L* (n. ): Lowest
pit of hell; Abyss; Deep place.
Istahwat o^fiJ (prt. 3rd. p. m.
sing. X.): Beguiled; Infatuated;
Made to follow his caprices ; Took
away all his reason leaving him
confounded. Made his evil desires
look fair in his eyes. (L;T;R;LL)
The root has been used with its
above forms in the Holy Qur' an
about 38 times.
ffiya^
She. It. An undeclinable personal
pronoun of the 3rd. p. sing.
(Mughni; Baqa; L; T; LL)
Ha'a *U
To be prepared, make ready,
long for.
Yuhayyiun j^j (imp. 3rd. p.
m. sing.): Will prepare.
Hayyiun *^* (prt. m. sing.):
Thou may prepare, arrange.
Hai'at ZLj>(n.)\ Form; Figure;
Likeness. (18:10,16;3:49;5:110).
(L; T; R; LL)
597
Haita c~Jfc
Haihata ol$Jfc
Haita
Come, come forth, come on, I
am ready and prepared.
Haita c~*(prt. m. sing.): Ready
(12:23)."(L;T;R;LL)
Haja rU
To rush forth, be moved,
agitated, raised, excited,
wither, fade, rush forth.
Yahiju Ti^ (imp. 3rd. p. m.
sing.): Withereth, Blows,
Flourishes (39:21 ; 57:20). (L; T;
R; LL).
Halaji*
b&. ■ %*
To pour out, heap up
Mahilan '%*&> (pis. pac. f.
sing.): Poured out; Heaped up.
(73:14) (L;T;R;LL)
llama 11a
To wander about without any
purpose, love passionately,
rage with thirst form disease.
Yahimun jj-*^fi (imp- 3rd. p.
m. plu.): They wander about
without any purpose, wander
distracted (26:225). Him «_jo
(n.):Thirsty she camel; She
camel that suffer from insatiable
thirst because of disease (56:55)
(L; T; R; LL)
Ilatu IjJU
Compound word of ha and
fM.:Bringye! (Mughni;Baqa;
L; T; LL)
Hiha<u£
Personal pronoun of Hiya ^A
where an additional Ha
suffixed to indicate the final
letter's vocalization: That.
Hiha <Slj> (3rd. p. f. sing.)
That. (101:10) (Mughni; Baqa;
L; T; LL)
Haihata ol$Jfc
Haihat o LfJb : Away; Very far
(23:36). (L;T;R;LL).
598
w
Wabala "Jj>
Waw
jW
The twenty seventh letter of
the Arabic alphabet. It is one
of the class termed
shafhiyyah i^jLi According
to Hisab al-Jummal (mode of
reckoning numbers by the
letters of the alphabet) the
value is 6.
Waj
An inseparable prefixed
conjunction: And; Also; But;
Whilst; At; Together; With.
It is used as conjunction, is
expressive of concomitance,
particle used for swearing
(By God), often fallowed by
the genitive. When followed
by the accusative it means
sometime "with". When
followed by interrogative
particle it means "then". When
used with an indeterminate
noun governed by Rubba it
means often times or
scarcely. Wa ilia *5f I j : If not;
Otherwise. (L; T; Mughni;
LL)
Wa'ada jlj
To bury alive.
Ma'udatu SijJ* (pact. pic. f.
sing, damsel): Buried alive.
(81:8)(L;T;LL)
Wa'al Jlj
jL <%
To seek refuge, find escape,
shelter.
Mauilan X'J-o (n.)\ Shelter,
Escape, Refuge; Point of return;
Redemption (18:58) (L; T; LL)
Wabara^j
J^i
>J.J
To have soft hair, stay in a
place.
Aubar jLjl (n.plu. its sing, is
Wabar^jj): Furs; Soft furry
wools (16:80) (L; T; R; LL)
Wabaqa jJj/Wabiqa Jjj
To perish, destroy.
Yubiqu Jj^j (imp. 3rd. p. m.
sing. TV.)'. Pestroy (42:34).
Maubiqan iL^o (n.)\ Place of
destruction. (L; T; R; LL)
Wabala ^j
To pour forth, rain to in large
drops, pursue eagerly.
Wdbilun JJj (act. pic. m. sing.):
Heavy min.'Wabdl JLj (v.n.):
599
Watada Ju/
Watara
S3
111 effect; Grievousness ; Penalty ;
Evil consequences; Unwholesome
result; Injury; Outcome. These
meaning are because of its sense of
heaviness, weight, burden, gravity
and trouble. Wabil^j{act.2nd.
pic. m. sing, ace): Painful; Heavy
blow; Chastisement; Terrible
crushing. (L; T; R; LL)
The root has been used in the Holy
Qur' an with the above three form
about 8 times.
Watada Ju/
XL)' 1 . IjJj
To drive in a stake, fix a stake
into the ground, fix a thing
firmly. Autdd slJjl: Stakes,
Hosts; Pegs; Chiefs; Armies;
Poles of tents. The verse 78:7
is an allusion to the fact that the
mountains owe their rise to the
gradual balancing process to
which the solid crust of the
earth is subject. The reference
is here to the mountain which
are fixed as pegs on the earth.
Autdd i\jj\ (pegs) are the
symbols of the firmness and
relative equilibrium which the
surface of the earth has
gradually achieved in the course
of its geological history.
Geology has established the
fact that mountains have to a
great extent made secure the
earth against earthquakes.
Dh u al-autdd ibjVIji: In
classical Arabic this term is used
idiomatically as a metonym for
mighty dominion of firmness
of power (Zamakhshari). The
number of pegs supporting a
bedouin tent was determined by
its size, which in turn depended
on the status and power of its
owner. A mighty chieftain is
often alluded to as 'be of many
tent poles'. It is told about
Pharaoh that he was like a peg
because his kingdom was firmly
established as a tent when
secured by stakes and pegs or
because he was a lord of large
armies and hosts (Baidzawi)
or because he was in the habit
of fastening the hands and feet
of his victims to pickets driven
into the ground.
Autdd i\jj (n.plu.): Pegs (38: 12;
89:10; 78:7). (L;T;R;LL)
Watara
yj
To suffer loss, defraud, hate,
render (a member) odd,
harass, do mischief, render
any one solitary, be single.
Yatira JL (imp. 3rd. p. m. sing,
ace. ) : He will let suffer, will let go
to waste, will bring to naught,
will deprive. Witrun Jjj, (v. n.
sing.): Odd; That which is not
even. Tatra JZ («.): One after
another; Successively. (47:35;
23:44; 89:3). (L;T;R;LL)
600
Watana ^j
Wajada ji>/
Watana ^j
..- ,{. >> *._-
To injure in the aorta, which
rises from the upper part of the
heart through which blood is
carried from the leftside of the
heart, flow continuously.
Watin uyj (n): The main artery;
Life vein; Jugularvein; Heart vein.
(69:46) (L; T; R; LL)
Wathaqa,j5/
&i
Ujj
To place trust in any one, rely
upon, bind.
Uthiqu JJ v (imp. 3rd. p. sing.
IV.): Shall bind; Binds. Wathdq
jbj («.): Bond; Fetter; It may
also refer to any safeguards which
would prevent the resumption of
an aggression. Mauthiqan \jQy>'
(v. ace): Compact bond; Solemn
pledge; Undertaking of solemn
oath. Mithdq jLL-o (n. ints.):
Bond Treaty; Covenant. Wuthqd
ij j>jj (ints. f.): Firm; Strong.
Wdthaqa JjIj (prf. 3rd. p. m.
sing. HI.): He entered into a
compact or treaty. He has bound.
(L; T; R; LL)
The root has been used in the Holy
Qur'an with the above six forms
about 34 times.
Wathana^jj
To remain on one condition,
set up as a sign, raise to dignity,
erect, raise for honouring, set
up, remain in a place. Wdthin
^j'l •;. That remain in a place and
continues. Istauthana
(jjj— ' •[■
To remain. Authana yj\: To
be extensive. Wathan ^5j. Idol.
Its plu. is Authdn jLjjI. 'Adi
bin Hatam says, "I came to the
Holy Prophet (pbuh) and a cross
of gold was on my neck. The
Holy Prophet said Alqi Hddh
al-Wathana J.JJ.JIJ.A J.JI
Remove this wathan i.e. cross
or idol."
Authdn/Authdnan j bj1 / li li/l
(n. plu.) Idols (22:30; 29:17,25).
(L; T; R; LL)
Wajaba^>j
To fall down dead (after they
are slaughtered. Wajabat al-
shamsUifM*JJ\ <^*'J •' Setting
of sun.
Wajabat c~>j(n.): Flanks collapse
(on being slaughtered) ; They have
fallen lifeless. (22:36) (L; T; R;
LL).
Wajada j>j
To find what was lost,
perceive, obtain, find any one
or anything (such and such).
Wajad S>j (prf. 3rd. p. m. sing.):
Found. Wajada l-i>j (prf. 3rd.
601
Wajasa <j»>3
Wajaha a>j
p. m. dual.): The twain found.
Wajadu IjJl>j (prf. 3rd. p. m.
plu.): They found. Wajadtum
,»j'Jt>j (prf. 2nd. p. m. plu.): Ye
find. Wajadtumuhum **jXJi>j
(additional waw before a
personal pronoun Hum to ease
pronunciation): Ye find them.
WajadtucjJ&jiprf. 1st. p. sing.):
I found. Wajadnd \jj>j(prf. 1st.
p. plu.): We found. Yajid Jl*j
(imp. 3rd. p. m. sing, juss'.):
Finds. Tajidu ±£ (imp. 2nd. p.
m. sing.): Thou find. Tajida JWi
(imp. 3rd. p. f. sing.): She will
find. Tajudanna ^JS- (imp. 2nd.
p. m. singemp.): Surely thou will
find. Tajiduna jj-i^ (imp. 2nd.
p. m. plu.): Ye will find. Tajidu
\jj£ (final nun dropped): Thou
will find. Yajiduna jj-i^. (imp.
3rd. p. m. plu.): They will find.
Yadjidu \jS»u (final nun
dropped): They will find. Ajidu
Ji>l (imp. 1st. p. sing.): I find.
Ajidanna j o> I (imp. 1st. p. sing,
emp. ) : Surely I shall find. Wujida
jl>j (pp. 3rd. p. m. sing.): Is
found. Wujdun jl>j («.): Means.
(L; T; R; LL)
The root has been used in the
Holy Qur'an with the above
forms about 107 times.
Wajasa^^j
To feel an apprehension
about, dread a thing.
Aujasa L ^>jl (/?# 3rd. p. m.
sing. /V.): To conceive in the
mind (fear, suspicion), conceive
a thought in the mind, feel an
apprehension about. (11:70;
20:67; 51:28). (L; T; R; LL).
Wajafa lJ>j
To be agitated in a most
disturbed condition, moved, to
throb, palpitate, run. Aujafa
ciijl: To make a horse or
camel move briskly with a
bounding pace.
Wdjifatun ii>lj (act. pic. f
sing.): Trembling, Throbbing,
Palpitating (79:8). Aujaftum
I*^jL>jI (prf. 2nd. p. m. plu. IV.):
Made expedition, made a move
fast and rush (59:6). (L, T, R,
LL)
WajalaJ>j
To fear, feel quick
Wajilat cJi>j (prf. 3rd. p. f
sing.): Felt fear or remorse. La
Taujal J->_P' *^ (pit. neg. m.
sing.): Fearnot. Wajiluna jjJi>j
(act. pic. plu.): Those who feel
fear. Wajilatun 2l>j (adj. /.):
Felt with fear. (8:3; 22:35;
15:52,53). (L;T;R;LL)
Wajahai>j
To strike on the face, surpass
in rank. Wajjaha ±>'j. To
direct, aim at, send, turn or set
602
Wajaha a>j
Wahada jl>j
face, send.
Wajjahtu c^>j (prf. 1st. p. sing.
II.): I turned or set formerly,
have turned with devotion.
Yuwajjih <^>ji {imp. 3rd. p. m.
sing.juss. II. ): Sends. Tawajjaha
ij>y {prf. 3rd. p. m. sing.V.):
Turned; Preceded. Wajihan <u>j
{adj.): Honourable; Held in high
repute; Worthy of regard
Illustrious. Wajhun *>} {n.)
Face; Continance; Qiblah
Direction; Heart, Soul; Oneself:
Break or appear as part; In
accordance with a fact; Sake;
Way; Desired way; Object;
Motive; Deed or action to which
a person directs his attention;
Favour; Whole being, Purpose.
Wujuh bj>j {n.plu.): Wijhatun
*4>j {n.)\ Direction. (L; T; R;
LL)
The root has been used in the
Holy Qur'an with the above forms
about 78 times.
Wahada o>j
To be one, alone, unique,
unparalleled, remain lowly,
be apart, assert the unity.
Wahidun\>\y. Cardinal
number one, single. Wahda
j^j : Alone This word when
followed by an affixed
pronoun is to be regarded as
an adverbial expression and
indeclinable. The Holy Qur' an
has used two different words
to express Divine Unity : Ahad
Ji>l and Wahid Jl>!j. The
former word denotes the
absolute unity of God without
relation to any other being,
the later means the only first
or the starting point and
requires a second and a third
to follow it. The Divine
attribute Wahid Jt»lj (one)
shows that God is the real
'source' from which all
creation springs and every
thing points to him just as a
second or a third thing
necessarily points to the first.
Where the Qur'an seeks to
refute the doctrine of the
sonship of those who have
been falsely given that status,
it uses the word Ahad J&\ -
He who is, and has ever been
one and alone, and who had
begotten no child
WahidanlWahidatun I Ji> I j /
Ijl>Ij {adj/fldj. to a/ n.): One.
Wahidan lju»j {adj.): Lonely
(without any helper). Ahad Jt»l.
He who is, and has ever been
one and alone. (112:1,4) Wahid
.b- \j : One; Alone. (L; T; R; LL)
The root has been used in the
Holy Qur'an with the above
forms about 68 times.
603
Wahasha
J^j
Wadd a,
Wahasha jl>j
To throw away for escaping
Wahhasha JL>y. To desolate.
Wuhush jZ>j>j : Wild beasts.
Its sing, is Wahshun jl>j.
Wuhush J^j>3 (n. plu.): (81:5).
(L; T; R; LL)
Waha^j
To indicate, reveal, suggestpoint
out, put a thing into (the mind),
despatch a messenger, inspire,
speak secretly, hasten, make
sign, sign swiftly, suggest with
speed, write, say something in a
whisper tone so that only the
hearer hears it clearly but not
the person standing close to him.
Wahyun ^j («.): Revelation;
Swift sign; Inspiration; Written
thing; Divine inspiration. Auha
^yj! (prf- 3rd. p. m. sing.): He
revealed, inspired, signified by
gesture, wrote. Auhaitu c~>jl
(prf. 1st. p. m. sing. IV): I
revealed. Auhaina L^>jl (prf.
1st. p. plu. IV.): We revealed.
Yuhi ^y (imp. 3rd. p. m.
sing. IV.): Suggests, whispers.
Yuhuna jy-y (imp. 3rd. p. m.
plu.): They whisper. Nuhi ^y
(imp. 1st. p. plu. II.): We reveal.
Uhiya ^yjl (pp. 3rd. p. m.
sing. IV.): Was reveled. Yuha
,j>ji (pip. 3rd. p. m. sing. IV.):
Is revealed. Yuha ^y_ (pip.
3rd. p. m. sing, juss.): Is
inspired. (L; T; R; LL)
The root has been used in the
Holy Qur'an with the above
forms about 78 times.
Waddjj
To love, wish for, desire, be
fond of, will, long.
WaddeeE: Name of an idol
worshiped by the antediluvian
and subsequently by the pagan
Arabs. It would be a mistake
to think that this cult was
obsolete in the beginning of
Islam. We have sufficient
evidence to the contrary. The
poet Nabighah says, 'Wadd
"ij greets thee.' There was a
statue of this god at Daumah
al-Jandal, a great oasis in
extreme north of Arabia and
was worshiped by Banu Kalb.
It was in a symbol of male
power.
Wadda I ij (prf. 3rd. p. m
sing, assim.): Loved; Wished
Liked. Waddat Oij (prf. 3rd.
p. f. sing, assim): Wished
Waddu Ijij (prf. 3rd. p. m
plu. assim.): They love
Yawaddu sy (imp. 3rd. p. m
sing. assim.): Wishes
Tawaddu $y (imp. 3rd. p. f
sing. assim.): Wants
Tawadduna jjiy (imp. 2nd. p
604
Wada'a
?J3
Wadhara j Xj
m. plu. assim.): Ye wish, love.
Yawaddu \jsy_ {imp. 3rd. p. m.
plu. f. d. assim.): They wish.
Wadud sjSj (n. ints.): Loving;
Affectionate; The most loving.
Al-Wadud JjJjJI: One of the
excellent names of Allah.
Mawaddtan i"iy> (v. mim.):
Love. Yuwadduna jjSjj (imp.
3rd. p. m. plu. assim. III.): They
befriend, developed a mutual
love. Wadd ij: Name of an
idol. (L: T; R; Hisham: Kitab al-
Asnam; LL)
The root with its above forms
has been used in the Holy Qur ' an
about 29 times.
Wada'a & Vj
To leave, depart, forsake,
place, deposit, overlook,
disregard.
Da' to (prt. m. sing.): Leave;
Overlook etc. Wadda 'a & ij (£>r£
3rd. /?. m. sing.): Left; Forsaken.
Mustauda'un sojJL»~o (n. /?.
X.): Depository; Temporary
sojourn; Resting place. (33:48;
93:3; 6:98; 11:6). (L;T;R;LL)
Wadaqajfjj
joj': liij'
To drop (rain), approach
(rain), drizzle.
Wadaq Jij («.): Any kind of
rain,heavy orhght. (24:43; 30:48)
(L; T; R; LL)
Wada ^ij
i_£Ju ! Lij ( Jyij
To pay the blood money, pay
a fine as expiation for human
life, compensate for murder.
Diyatun £o («.): Blood-money.
Warfin^ilj^.): Valley. Wiarfiyan
Lilj («. ace): Valley.
Audiyatun Xjijl (n. plu.):
Valleys. (L; R; T; LL)
The root with its above four
forms has been used in the Holy
Qur' an about 12 times.
Wadhara j jj
To leave, forsake, neglect,
fall upon, wound, cut in
slices, let, desist.
Yadharu jju (imp. 3rd. m.
sing.): Leave, Forsake etc.
Tadharu jSJ (imp. 2nd. p. m.
sing.): Thou will leave.
Tadhara jju (imp. 3rd. p. f.
sing.): Leaves. LaTadhar
j Ju V (prt. neg. m. sing.): Leave
not. LaTadharunna jj Ju °i (prt.
neg. m.plu.): Ye shall not leave.
Tadhar jXi (imp 2nd. p. m.
sing.): Thou leave. Tadharuna
jjjjj(imp. 2nd. p. m. plu.): Ye
leave. Tadharu \jjj5(imp. 2nd.
p. m. d. plu.): In order to leave.
Nadharu jX> (imp. 1st. p. plu.
605
Waritha Ojj
Warada '^
ace. w. v. ) : That we should leave.
Nadharu jJJ (imp. 1st. p. m.
plu. nom.): We shall leave.
LiYadhar jJlJ (imp. 3rd. p. m.
sing.): To leave. Yadhara jju
(ace.) He lets them. Yadharuna
jjjjj (imp. 3rd. p. m. plu.): They
leave. Dhar j's (prate, m. sing.):
Leave alone. Dharu Ijji (prt. m.
plu.): Forgo. (L; T; R; LL)
The root with its above form has
been used in the Holy Qur'an
about 45 times.
Waritha Ojj
To inherit, be heir to anyone,
survive, be owner or sustainer
of somebody after some one,
succeed.
Waritha Cjjj (prf. 3rd. p. m.
plu. sing.): We succeeded.
Warithu \jj/j (prf. 3rd. p. m.
plu.): They inherited. Tarithu
\jijj (imp. 2nd. p. m. plu. ace. n.
d.):'Ye inherit. Narithu CjJ>
(imp. 1st. p. plu.): We will
remain after. Yarithu Cjj[(imp.
3rd. p. sing.): Shall inherit.
Yarithun jjjjj (imp. 3rd. p. m.
plu.): They inherit. Yurathu
£jjjj (pip. 3rd. p. m. plu.): Is
inherited. Wdrithc>j\j (act. pic.
m. sing.): Heir. Wdrithuna I
Warthinad?j\j /jjijlj (ace./:
act. pic. m. plu. n.): Survivors;
Heirs. Auratha Cjjj\ (prf. 3rd.
p. m. sing. IV.): Caused some one
to inherit. Aurathna LjjjI (prt.
1st. p. plu. IV.): We caused
some one to inerit. Yurithu Cjjjj
(imp. 3rd. m. sing. IV): Caused
some one to inherit. Nurithu CjjjJ
(imp. 1st. p. plu. IV.): We caused
some one to inherit. Urithtum
i^j jj I (pp. 2nd. p. m. plu. IV.):
You were given inheritance.
Urithu IjjjjI (pp. 2nd. p. m. plu.
IV.): They were given as an
inheritance. Turdthc>\jjj (n. It is
Wurdth iZj\jj where Wdw j is
interchanged with Td): Heritage.
Mirdthun Cj \j*j> (n.): Inheritance.
(L; R; T; LL) "
The root with its above forms has
been used in the Holy Qur'an
about 35 times.
Warada ijj
'< r "
*ji ■ ]i JJJ
To be present, arrive at (any
water to drink), go down into,
draw near to (a place)
Warada jjj (prf. 3rd. p. m.
sing.): Came; Arrived. Waradu
jSjj (prf. 3rd. plu. m. sing.):
One who reached, one who shall
come, Water-drawer. Wdriduna
jjijlj (act. pic. m. plu.) Those
who shall enter, go down.Maurud
sjjj-* (act. pic. m. sing.):
Decended into, place to be arrived
at. Wird Sjj (n.): Arriving place.
Aurada jjjl (prf. 3rd. p. m.
sing. IV.): Led into; Land thou
606
Waraqa ^jj
Wazara
JJ3
down. Wardatun lijj (n.):
Bloom; Bud; Rose; Hide: Warid
Ojjj (n.): Jugular vain. (L; R; T;
LL)
The root with its above forms
has been used in the Holy Qur ' an
about 1 1 times.
Waraqa Jjj
To put forth leaves. Waraqun
Jjj is both sing, and plu. and
is substantive noun from the
verb Waraqa. They say,
Waraq al- ShajarUjSrJ^l I jj j:
The tree put forth leaves.
Auraq al-Rajulu J>^) I J L$ ' ■
The man became rich. Anta
tayyibal- Waraqjjji I t-*i CJ I
You have a good and
righteous progeny. Warqun
Jjj. Leaves; Foliage; Sheet
of paper; Prime and freshness
of a thing; Young lads of a
community; Beauty of a
thing.
Waraqun Jjjj (collective n.):
Leaves. Waraqatun 23jj (n.):
Single leaf. Wariqun Jjj (n.):
Money ; Coin; Silver coins.'(7 :22;
20:121; 6:59; 18:19). (L; R; T;
LL).
Wara ^jj
To eat away the interior of
the body, hide, conceal.
Wuriya <jjj (pp. 3rd. p. m. sing.
III.): Had been hidden; Was
unperceptive. Yuwari^j\y (imp.
3rd. p. m. sing. III.): Hides;
Conceals. Uwdri ,jjj\ (imp. 1st.
p. sing. Ill): Tawdrat CjJjj (prf.
3rd. p.f. sing. IV.): Disappeared.
Yatawara jjl^j (imp. 3rd. p.
m. sing. VI): He hides himself.
Ward <■ Ijj (imp. 2nd. p. m. plu.):
Ye strike out; kindle. Muriydtc*jjy>
(ap-der. m. plu. IV.): The strikers
(of fire). Turunjjjy(imp. 2nd. p.
m. plu.) ■. Ye strike out. (L; R; T;
LL)
The root with its above eight f orms
has been used in the Holy Qur' an
about 32 times.
Wazara jjj
To carry a burden, bear a load,
perpetrate (a crime)
Yaziruna jjjji (imp. 3rd. p. m.
plu.): They bear the burden (of
their sins). Taziru j£(imp. 3rd.f.
sing.): Thou beat a burden.
Wdziratun Sjjlj (act. pic. f.
sing.): Bearer of burden. Wizrun
jjj ( n -Y- Burden (of sin); Heavy
weigh; Load. The word and its
plu. has been used in the Holy
Qur' an for sin, arms and the
recompense for evil. Auzar jljjl
(n. plu.): Wazir jjjj (act. 2.pic.
m. sing.): One who bears the
burden of state (minister or a
counsellor or assistant). Wazar
j'}j (n. place): Place of refuge;
Inaccessible mountain. (L; T; R;
607
Waza'a
Pjj
Wasi'a
i*-^
LL)
The root with its above forms
has been used in the Holy Qur ' an
about 27 times.
Waza'a pjj
To keep pace, rouse, grant,
inspire, set in ranks according
to the battle order.
Yuza'una jj-tjji (pip- 3rd. m.
phi.): They were arranged in
separate well-disciplined
columns. They were hindered
from cruel and tyrannous acts,
they marched, they ordered and
disciplined the army, their first
part was stopped so that the last
part might join them. Auz H p Jj I
(prt. m. sing.): Rouse; Inspire
Grant, Incite. (L; R; T; LL)
The root with its above two form
has been used in the Holy Qur' an
about 5 times.
Wazana j"jj
To weigh, judge, measure.
Wazanu \jjjj (prf. 3rd. p. m.
phi.): They weigh. Wazinu Ijjjj
(prt. m. plu.): Weigh. Wazan jjj
(v. n.): Weighing. Waznan Ljjj
(n. ace): Weight (respect). Mfeaw
j\y~ ° («■): Weight; Balance;
Measure. Mawazin &j\y> (pic.
pac. m. sing.): Evenly and
equally balanced; In due
proportion. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur' an
about 23 times.
Wasata Ja-Zj
To be in the midst, penetrate
into the midst, be good and
exalted, occupy the middle
position.
Wasatna ^WiJj (prf. 3rd. p. f.
phi.): They (f). penetrated into
the midst. Wastan Uayj (ace):
Best; Middle. Ausatb~ij\ (ace):
Average; The best one. Wusta
[Ja^jj (acc): Midmost; Middle;
Most excellent. Wasatan Ualuj
(acc): Justly balanced; Exalted.
(100:5; 22:143; 5:89; 68:28;
2:238). (L; T; R; LL).
Wasi'a *— /
* mi i : ajum
To be ample, take in,
comprehend, embrace.
Wasi'a *~jj (prf. 3rd. m. sing.):
Extended; Comprehended.
Wasi'at cJu- j (prf. 3rd. p. f
sing.): Embraces. WasVtac****j
(prf. 2nd. p. m. sing.): Thou
comprehended. Sa'atun Iju*
(v.n.): Abundance; Amplitude;
Bounty. Wdsi'un *** lj (act. pic.
m. sing.): Bountiful; All-
Pervading. Al-Wdsi'un *l*JjJI:
608
Wasaqa Jjl/
Waswasa
lT'J^J
One of the Holy names of Allah.
Wasi'atun SjuJj (acf. £>/c. /
sing.): Wide; Spacious. Mus'i
x^-j-o (ap-der. m. sing. IV.): Rich;
Affluent person. Musi'un
jjjt^j-o {ap-der. m. plu. IV.):
Maker of the vast extent. Wus 'un
*— j («.): Capacity; Scope. (L; T;
R;LL)
The root with its above forms has
been used in the Holy Qur'an
about 32 times.
Wasaqa j^/
To gather, collect what is
scattered.
Wasaqa J-j (prf. 3rd. p. m.
sing.): Enveloped; Drove together
(84: 17). Ittasaqa jjlil (IV.): To
be complete in perfect order,
became full (84:18). (L; T; R;
LL)
Wasala J~-j
To seek the favour, seek the
means of nearness approach,
access, honourable, rank,
degree, affinity, tie,
nearness, come closer. The
word wasilah tL^j does not
mean an intermediary
between God and human
being. This meaning is not
only contrary to the usage of
the Arabic language but is
also opposed to the teachings
of the Islam. The prayer after
the usual call to prayer
(Adhan) includes the words:
'O Allah! Give Muhammad
Wasilah iL~»j, meaning that
God may vouchsafe to the
Holy Prophet ^increasing
nearness to himself, and not
that the Holy Prophet & may
have someone to act as
intermediary between him
and God.
Wasilatun iL**j: (L; T; R; LL)
Wasama
fj
\ ft I MJ
To brand, stamp, mark,
impress, depict.
Nasimu *—J (imp. 1st .p. plu.):
We shall' brand (68:16).
Mutawassimin ju-^i« (ap-
der. m. plu. V.): Those who can
interpret and read the signs;
Intelligent ones(15:75).(L;T;R;
LL)
Wasana '^Jj,
To be in slumber, sleep,
drowsiness.
Sinatun 2j^ (n.): Slumber
(2:255). (L; T; R; LL)
Waswasa ^j^j
(Quard.) To whisper evil,
609
Washa
<_y"j
Wasal 3-^j
make evil suggestions, prompt
false things.
Waswasa j-jj—j (prf. 3rd. p. m.
sing.): Whispered; Made evil
suggestion. Yuwaswisu ^j^'ji
{imp. 3rd. p. m. sing.): He whispers.
Tuwaswisu ^j^y {imp. 3rd. p.
f. sing.): She whispers. Waswds
,jj\yjj{act. 2nJ.^)/c.):Whisperer.
(L; T; R; LL)
The root has been used in the Holy
Qur' an with the above four forms
about 5 times.
Washa
u~i
To paint (cloth), be with an
admixture of colours.
Shiyatun ~L£ {n.): Spot; Mark;
Sign; Mixture of colours (2:71).
(L; T; R; LL)
WasabaLwrs'j
To be perpetual, incumbent,
be firm, last continue.
Wdsibun y~^>lj {act. pic. m.
sing.): Perpetual; Lasting (37:9).
Wdsiban L_^lj {act. pic. m. sing,
ace): Peipetual; Forever; Lasting
(16:52). (L;T;R;LL)
Wasad Ju^jj
To be fast, firm, remain in a
place, build a store,
enclosure, close (a door) stop,
shut.
Musadtun » x*?y> {pct-pic. sing.f.
IV. ) : Closed over (a fire the heat of
which is not allowed to escape and
no one can get out of it) (90:20;
104:8). Wasid -U-^j (n.):
Threshold of a door; Entrance,
Courtyard; Store; Enclosure
(18:18). (L;T;R;LL)
Wasafa uL&j
To describe (good or bad),
assert something as a fact,
achieve, ascribe, specify.
Yasifun jji-^j {imp. 3rd. p. m.
sing.): They ascribe. Tasifu ljLsj
{imp. 3rd. p. f. sing.): She
expounds, ascribes. Tasifuna
jji^sj {imp. 2nd. p. m. plu.):Ye
describe. Wasfan UL^j («.): Act
of attributing or ascribing;
Description. (L; T; R; LL)
The root with its above four forms
has been used in the Holy Qur' an
about 14 times.
WasalJ^j
To reach a place, arrive at,
come to hand, join, seek
friendship, attain, unite,
connect. Wastlatun iL_^>j: An
animal which gives birth to
seven females consecutively
and the seventh birth is a pair
610
Wasa
cf^j
Wadza'a
igza a ^?j
of male and female. The pagan
Arabs were wont to observe
certain superstitions in honour
of their idols. According to Ibn
Kathir Wasila iL~^>j was a
she-camel which gave birth to
such offsprings, such was then
presented to idols, their use and
their slaughtering was
prohibited.
Yasilu J-^aj {imp. 3rd. p. m.
sing.): He goes, reaches. Tasilu
J^2J' {imp. 3rd. p. f. sing.): She
goes; reaches. Yasluna j^i-saj
{imp. 3rd. p. m. plu.): They join.
Yusalu J-^jj {pip. 3rd. p. m.
sing.): Is to be joined. Wasmlna
Uu?j (prf. 1st. p. plu. II.): We
have caused to reach, have been
sending uninterrupted. Wasilatun
ZL^»j'(n.) Certain kinds of cattle
(marked out by superstition and
set aside from the use). Certain
categories of domestic animals
(which the pre-Islamic Arabs used
to dedicate to their various deities
by prohibiting their use or
slaughter), selected mainly on the
basesoftheirnumberof offsprings
and the sex and sequence of the
offsprings (5 : 1 03). (L; T; R; LL)
The root has been used in the Holy
Qur'an in the above forms as
about 12 times.
Wasa
To join to, be joined, be
contiguous, to have dense
vegetation. Wassa^^y. To
bequeath, recommend, order,
command with wise counsel
and sermon, charge, exhort,
enjoin, make a will.
Wassd iS ^i (prf. 3rd. p. m. sing.
II. ) : He enjoined, bequeathed, etc.
Wassaind UJ*»j (prf. 1st. p. plu.
II.): We enjoined. Tausiyatan
l^py {y. n. II.): Disposition of
affairs. Ausa ^j I (prf. 3rd. p. m.
sing. IV.): He enjoined,
bequeathed. Yusi^usy (imp. 3rd.
p.f sing. IV.): Sheenjoins. Yusina
awsjj (imp. 3rd. p. f plu. IV.):
They (/!)bequeafh. Tusunajj~^>jj
(imp. 2nd. p. m. plu. IV.): Ye
bequeath. Yusa <s ^?ji (pip. 3rd.
p. m. sing. 7V.):Thatisbequeafhed.
Musin ^j-o (ap-der. m. sing.
IV.): Testator; One who leaves
legacy. Tawasau \y^\y(prf.3rd.
p. m.plu. IV.): They enjoined upon
each other, bequeathed each other.
Wasiyyatun il^j (n.): Bequest;
Legacy; Mandate; Testament;
Injunction; Will; Request,
Admonition. (L; T; R; LL)
The root has been used with its
above forms in the Holy Qur'an
about 32 times.
Wadza'a^j
To put, set, remove, put off,
put down, give birth, deliver,
appoint, relieve, place.
611
Wadzana^j
Watar^ij
Wadga'a *-&j(prf. 3rd. m. sing.):
Set up put. Wadjfi 'at cJu^j (prf.
3rd. f. sing.): She gave birth.
Wadza'ta c**J*j {prf. 1st. p.
sing.): I gave birth. Wadza'na
^*-J*j (prf- 1st. p. plu.): We
relieved, took off, lifted, removed.
Tadz'au *^aj' (imp. 3rd. p. f.
sing.): She shall lay down, miscarry
(child). Tadz'una jj*^af (imp.
2nd. p. plu.): Ye lay aside, put
off. Tadza 'u \j»^£ (imp. 2nd. p.
m. plu. ace. n. d.): That ye lay
aside (arms). Nadzu ' *^xj
(imp.lst. p. plu): We shall set
aside. Yadz'au *J^L (imp. 3rd.
p. m. sing.): He will remove or
relieve. Yadz'ana L*~2aj (imp.
3rd. p. f plu.): They (/!)putoff or
lay aside. Wudzi'a *^?j(pp. 3rd.
p. m. sing.): They appointed,
founded, set up, raised.
Maudzu 'atun is.y^y> (pic. pac.
f sing.): Properly set; Ready;
Placed ones. Audz'au p-^>j\ (prf.
3rd. p. m. plu.): They hurried,
moved about hurriedly.
Mawadz'iu: n^\y> (n. place):
Places; Context. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 27 times.
Wadzana^j
To plate or fold a thing with
one part over another, inter wove,
encrust, inlay (with gold and
precious jewels).
Maudzfinatin 'ijj^y> (pic. pac.
f. sing gen.): Inlaid (with gold
andpreciousjewels)(56:15).(L;
T; R; LL)
Wati'a^j
To tread upon, walk on, press
the ground or anything beneath
the feet, trample on, level, make
plain. Wat' a 'alahu al Amr
jA*i I <lJU \jbj- He agreed with
him respecting the matter.
Tawata 'ajJ? \j> : To agree with
each other respecting the affair.
Yataauna jjb (imp. 3rd. p. m.
plu.): They tread, step, enter a
land, destroy. Tata'u jkf (imp.
2nd. p. m. plu.): Ye have trodden,
entered. Tata'u Ijjki (imp. 2nd.
p. m. plu. ace.): That ye may
trampleon, trodden down. Wafan
U»j (v. n.): Curbing, Subduing;
Treading. Mauti'an tliy (n.
place, ace): Trodden place.
Yuwdti'il jl»ljj (///■): Adjust;
Make equal; Conform. (L; T; R;
LL)
The root with its above forms has
been used in the Holy Qur'an a
about 6 times.
Watar^Uj
A thing necessary to be done;
Want; Object; Aim in view,
612
Watana ^j
Wa'aza Jac '<
Need. It has no verb.
Wataran jl*j (n.v.): Intent;
Purpose; Formality (33:37). (L;
T; R; LL; Zajjaj)
Watana jbj
To remain in a place, settle
dwell, inhabit
Mawatina j.i»lj-« (n. plu.)\
Places lands; Fields;, Battle
fields. (9:25). (L; T; R; LL)
Wa'ada jii/
jju' : I jlc/
To promise, give ones word,
threaten, promise good,
(according to the context the
rendering is changed either
to promise or threatening).
Wa'ada jlcj (prf. 3rd. p. m.
sing.): He promised. Wa'adta
Cj'jx.j (prf. 2nd. p. m. sing.):
Thou promised. Wa 'adtu o -ttj
(prf. 1st. p. m. sing.): I promised.
Wa'adu \jXcj(prf 3rd. p. plu.):
They promised. Wa'adna b»t£ j
(prf. 1st. p. m.): We promise.
Ya'idu Jbu (i mp. 3rd. p. m.
sing.): He promises, threatens.
'Id xc(prt. m. sing.): promise.
Wu'ida Jlcj (pp. 3rd. p. sing.):
Has been promised. Yu 'aduna
jjJLCjj (pip. 3rd. p. plu.): They
were threatened. Tu'aduna
j j .UJ' (pip. 2nd. p. plu. ) You are
promised, are threatened.
Mau'ud $j£y> (pic. pact. n.
sing.): Promised. Tu'aduna
jj.LCjJ' (imp. 2nd. p. m. plu.
II. ) : (Punishment which)youare
promised. Wa 'adna L Js. \j (imp.
1st. p. plu. Ill): We made an
appointment, a promise.
Tawa 'dtum Ji£ \y (prf. 2nd. p.
m. plu.): Ye have mutually
appointed. La Tawa'du
IjJLcljj'*^ (prt. neg. m. plu.): Do
not appoint mutually; Make no
agreement or promises. Wa'id
»U£j (act. 2nd. pic. m. sing.):
Thre atening ;,, Thre at ; Warning .
Mau'idan Ijlcj-o (n. place):
Time; Place or time of the
fulfillment of a prediction;
Promise or warning;
Appointment for meeting a
promise. Mi'ad :L*--° (for
Miu' ad; n. place): Time; Time
or place of the promise. (L; R;
T;LL)
The root with its above forms
has been used in the Holy Qur ' an
about 151 times.
Wa'aza iitj
To admonish, exhort, preach,
advise, warn (of reward or
punishment), remind of that
which should soften the heart
by the mention of reward or
punishment, give good advice
or counsel, remind of the
results of affairs, exhort
which leads to repentance
and reformation.
613
Wa'a^j
Wafiqa^ij
Ya'izfi \jaju (imp. 3rd. p. m.
sing.): He exhorts, admonishes.
A'igu Jit I (imp. 1st. p. sing.): I
admonish. Ta'izfina jjk«"' (imp.
2nd. p. m. sing.): Ye admonish.
'IgJa£(prt. m. sing.):Ye admonish.
'Izfi \Jkc (prt. m. plu.): Ye
admonish. Yu 'azu Jitjj (pip. 3rd.
m sing.): Is admonished. Yu 'azuna
jjia^jj (pip. 3rd. m. plu.): They
are admonished to. Wd'izina
o^iaIj (act. pic. m. plu.): Those
who admonish; Preachers.
Mau'izatun jJLc.'La (n.):
Admonition. Au 'zata Cotbjl (IV.
prf. 2nd. p. sing.): Thou
admonished. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 25 times.
To preserve in the memory,
keep in mind, retain, contain
collect, understand, learn, pay
attention, recover ones senses,
store up.
Ta 'iya t yu (imp. 3rd. p. m. sing,
ace): That he might retain, listen
andbearinmind. Wd Hyatun £*£■ \j
(act. pic. f. sing.): That which
retain. Au'a ^jl (prf. 3rd. p.
IV.): Withheld, Hoarded. ITuna
jj£ji (imp. m. plu. IV.): They
preserveintheirheart,hide, cherish.
Wi'aun *lcj (n.): Sack; Bag;
Hiding place. Au Hyatun *-£jl
(n. plu.): Sacks. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 7 times.
Wafada jlsj
To call upon, come to, reach
call upon a king as an
ambassador.
Wafdan I Jij'(v. n. ace): Act of
coming into the presence of
royalty as an honoured delegate
(19:85). (L;R;T;LL)
Wafarayj
At ■ 1 /j
To be plentiful, copious,
numerous, increase, ample.
Maufuran \jjiy> (pas. pic. m.
sing.): Ample; Full (17:63). (L;
R; T; LL)
Wafadza Ja&j
To hasten, run
Yufidzuna jj.^jj (imp. 3rd.
p. m. plu. IV.): They were
hastening, were racing (70:43).
(L; R; T; LL)
Wafiqa fis/
To reconciliate; To find
suitable, fit, useful.
614
Wafa ^j
Wafa ^j
Wifdqan lilij (v. n. III. ace):
The act of suiting or becoming
fit; Befitting. Yuwafftqu jljj
(imp. 3rd. m. sing. II.): Caused
reconciliation between. Tauflqan
LLJjj' (v. n. II. ace): Concord;
Reconciliation; Power to do
something (for setting things
right); Direction to a right issue;
Achievement of aim; Success;
Accomplishment. (4:35; 78:26;
4:62; 11:88). (L; R; T; LL)
Wafa ^i j
Jh ■ ^j
To reach the end, keep ones
promise, fulfil ones
engagement, pay a debt,
perform a promise. Tawaffa.hu
Allahu: <d)l tiy God caused
him to die. Tawaffa Jsji : To
die. Wafdt olijj Death.
Tawaffaitani ^JL3y : You
caused me to die.
Tawaffahunna ^-pJJ: Those
whom they caused to
die.Tawaffathu jSjJJ : They
take over his soul and cause
him to die. Mutawaffinaka
likJj^o: We cause you to die.
Ibn 'Abbas has translated.
Mutawaffika ^L.syL> as
Mumituka likJ^ (I will cause
you to die). Zamakhshari says,
"Mutawaffika kiLlj^> means,
I will protect you from being
killed by the people and will
grant the full leave of you to die
a natural death not being killed
(Kashshaf). Outstanding
scholars and commentators
likelmamMalik, ImamBukhari,
Imam Ibn Hazm, Imam ibn
Qayyim, Qatadah,Ibn Abbas,
Mufti 'Abduh al-i-Maraghi,
Shaltut of Egypt, Asad and many
others are of the same views.
(B ukhari, Chapters on Taf sir and
Bad'aulkhakpMajmaBiharal-
Anwarby Shaikh Muhammed
Tahirof Gujrat; al-Muwatta;Zad
al-Ma'adbyMuhammadibnAbu
Bakr al-Dimashqi; Dur al-
Manthur by Allamah Sayuti;
Commentary of the Holy
Qur' an by Abu al-Fida' Isma 'il
ibn al-Kathir). The word has
been used at no less than 25
different places of the Holy
Qur' an and in twenty three of
them the meaning is to take
away the soul, at two places
the meaning is to take the soul
away at the time of sleep, but
there the qualifying word sleep
or night has been added (6:60;
39:42). According to Lisan aj-
Arab, Twaffahu Allahu <dJ I iljj
means Allah took his soul or
caused him to die. When God
is the subject and a human
being the object and the root is
Wawj Fa o Ya ^ and this is
a verb, then it has no other
meaning than that of taking
away the soul and causing to
die. Not a single instance from
the Holy Qur' an, orthe sayings
of the Holy Prophet g^can be
615
Waqaba i_Jj
Waqata c^j
shown which can provide an
argument that this expression
can be used in a sense other than
to cause any one to die by taking
away his soul.
Waffd ^j (prf. 3rd. p. m. sing.
II. ) : Fulfilled, Discharged obligation
completely. Yuwaffi ^jj (imp.
3rd. p. m. sing. II.): He pays in
full. Yuwaffiyanna ^Jjj (imp.
3rd. p. m. sing, emp.): He
certainly shall repay in full.
Wuffiyat c~lj (pp. 3rd. p. f.
sing. II.): Was paid in pull.
Tuwaffa JJ (pip. 3rd. p. f.
sing. II): Will be paid in full.
Tuwaffauna jjiy (pp. 2nd. p.
m. plu. II): You will be paid in full.
Yuwaffa ^jj (pip. 3rd. p. m.
sing. II.): He will be paid in full.
Muwafffl (ap-der. m. plu. II):
We shall pay them in full. Aufa
(_s2j\ (P r f- 3rd. m. sing. IV.):
Fulfilled. Ufi ol (imp. 1st. p.
sing. IV. f. d.): I will fulfill. Ufi
^jijl (imp. 1st. p. sing. IV.): I give
full. Yufuna jjiji (imp. 3rd. p.
m. plu. IV.): They fulfill. Yufil
\jijj (imp. 3rd. p. m. plu. IV.):
They shall pay in full. Aufi Ojl
(prt. m. sing. IV): Give in full.
Aufil \jij\ (prt. m. plu. IV.):
you! Fulfill. Mufuna jjiy> (ap-
der. m. plu. IV.): Those who
keep their treaty or promise.
Tawaffa J*y (prf. 3rd. p. m.
sing. V.): He causes to die.
TawaffatcSjj (prf. 3rd. p.f. sing.
V.): They take away the soul.
Tawaffaitani ^^lSjj (prf. 2nd. p.
m. sing. V.): You caused me to die.
Tatawaffa ^jZ (imp. 3rd. p. f
sing. V.): She causes to die.
Yatawaffa ^j^j (imp. 3rd. p. m.
sing. V.): He causes to die.
Tawaffani ^jly. Let me die; Let
it be that I die. Yutawaffa ^j^j
(pp. 3rd. p. m. sing. V.): He has
died. Yutawaffauna jjlj^j (pip.
3rd. p. m. plu. V): They die.
Mutawaffika d^_y-» (ap-der.
m. sing. V.): Cause you to die a
natural death. Yastaufuna
j^iJJL-j (prf. 3rd. p. m. plu. X.):
They take exactly the full. (L; T;
R; Zamakhshari; LL)
The root with its above forms has
been used in the Holy Qur'an
about 66 times.
Waqaba k_Jj
t_*jij
Lij
To set, come upon,
overspread, disappear (sun or
moon), enter.
Waqab yJj (prf. 3rd. p. m. sing.):
overspread. (1 13:3). (L; T; R; LL)
Waqata ci j
To fix, appoint the time of an
action. Waqqatu: To
determine a time for, to give
an appointment to.
Waqt cJj («.): Time. Miqdt
616
Waqada jJj
Waqa'a ^j
oUL-o (n. place): Ordained time
or place. Mawdqit CwJlj-o (n.
ace): Fixed or stated time or
period; Time or place of
appointment. Mauqut Cjj3y>
(pac. pic. m. sing.): That of
which the time is fixed and
ordained. Uqqitat c*iS I (pp. 3rd.
p.f. sing. II.): Shall be made to
appear at the appointed time;
Shall be made to appear in the
guise, power and spirit of God' s
Messengers and clad, as it were,
in the mantles of all of them. (L;
T; R; LL)
The root with its above five forms
has been used in the Holy about
13 times.
Waqada JlIj
JlHj' s Ijij
To set fire, kindle, light fire.
Waqud SjSj (n.): Fuel. Auqadu
IjJlSjI (prf. 3rd. p. m. plu. IV.):
They light (a fire for war).
Yuqiduna jj-Jijj (imp. 3rd. m.
plu. IV.): They kindle. Tuqiduna
jjj3jj(imp. 2nd.p. m.plu. IV.):
Ye kindle. Auqid Jijl (prt. m.
sing. IV.): Kindle thou. Yuqadu
Jijj (pip. 3rd. p. m. sing. IV.):
Is lit. Muqadatu 'iJ3y> (pis.
pac. f. sing. IV.): Kindled.
Istauqada Jij^J (prf. 3rd. p.
m. sing. X.): Kindled. (L; T; R;
LL)
The root with its above from has
been used in the Holy Qur'an a
about 1 1 times.
Waqadza X$j
jjd'\ IJLij
To beatto death, beat severely,
strike violently, be killed by a
blow.
Mauqudzfltu 'iij£y> (pac. pic. f.
sing.): Dead through beating;
Beaten to death (5:3). (L;T;R;LL)
Waqarayj
A ■ ] Jj
To be heavy (in ear), deaf,
heaviness in the ear, be
gentle, gracious, respected.
Waqaran IjLSj (v. n. ace.)
Majesty; Honour; Greatness
Kindness; Forbearing; Dignity
Respect. Waqran \j3j (n.)
Deafness. Tuwaqiru: ^jjiy
(imp. 2nd. p. m. plu. act. If.)
Ye respect much. Wiqran : \jSj
(v. n. ace): Burden. (L; T; R;
LL)
The root with its above three
forms has been used in the Holy
Qur'an about 9 times.
Waqa'a *jj
To fall down, befall, come to
pass, be conformed, happen,
take place, ascertain. Used
for stability and falling and
persecution and aversion.
617
Waqafa cjlj
Waqa^j
Waqa'a *$j (prf. 3rd. p. m.
sing.): He fell, prevailed,
vindicated; fulfilled. Waqa'at
Coe'j (prf. 3rd. p.f. sing.): She
has befallen, come to pass.
Taqa'u *3u (imp. 3rd. p. f.
sing.): Befalls. Qa'u lj-xi (prt.
m. plu.): Ye fall down. Wdqi'un
*3\j (act. pic. m. sing.): That
going to fall on, that is befalling,
descending. Waqa'tun i*Sj(n.
of unity) : Happening; Coming to
pass. Waqi'atu Z*5lj: Inevitable
event; Sure realty. Yuqi'a *3jj
(imp. 3rd. p. m. sing. IV.): He
brings about, precipitates, casts.
Muwaqi'u \jjH\y> (ap-der. m.
plu. IV. f. d.): Those who are
going to fall. Mawaqi 'u *i l_^> (n.
place and time, plu.): Places and
Times of the revelation, places
and times of the setting. (L; T;
R;LL)
The root with its above forms
has been used in the Holy Qur ' an
about 24 times.
Waqafa t-iSj
To stand, make someone to
stand.
Wuqifu IjiSj (pp. 3rd. p. m.
plu.): Held over, made to stand
(6:27,30). Qifu \jl (prt. m.plu.
Make stand; Hold up (37:24).
Mauqufuna jjij3y> (pact. pic.
m. plu. ) : Those who are brought
up, made to stand, are held
(34:31). (L;R;T;LL)
Waqaya^Sj
To protect, save, preserve,
ward off, guard against evil
and calamity, be secure, take
as a shield, regard the duty.
Muttaqi^jSL^ji : One who
guard against evil and against
that which harms and injures,
and is regardful of his duty
towards human beings and
God. Ubbayy bin Ka'b, a
distinguished Companion of
the Holy Prophet says,
Muttaqi <-a2* is a person
who walks through thorny
bushes, taking every care that
his clothes are not caught in
bushes and be torn by their
branches and thorns. In the
Qur'anic language the word
would mean who guards
himself against sins and
harmful things and takes God
as a shield or shelter and is
dutiful.
Waqd ^jij (prf. 3rd. p. m. sing.):
He protected etc. Taqi ^iJ'
(imp. 3rd. p. f sing.): She
protects. Taqi Jjfimp. 2nd. p.
m. sing.f d.): Thou protect. Qi
J (prt. m. sing.): Protect. Qu
Iji (prt. m.plu.): Protect. Yuqa
Jjj (pip. 3rd. p. m. sing.f. d.):
Is preserved. Waqun jilj (for
618
Waka'a IT,
Wakaza jf j
Wdqi): (act. pic. m. sing.):
Protector. Ittaqd ^Jl>\ (prf. 3rd.
p.f. sing. IV.) Who guards against
evil; Who keeps his duty. Ittaqu
\jju[ (prf. 3rd. p. m. plu. VIII.):
Guarded against evils.
Ittaqaitunna o^2j| (prf- 2nd. p.
f. plu. VIII.): Ye (f.) guard against
evil. Tattaquna jjj£i (imp. 2nd.
p. m. plu. VIII): You are secure
against evils and calamities.
Tattaqu \jscz (imp. 2nd. p. m.
plu. VIII. n. d.): You are secure
against evils and calamities.
Yattaqi JL; (imp. 3rd. p.m. sing.
VIII.): He' should guard against
evils and calamities. Yattaqu lyiL
(imp. 3rd. p. m. plu. VIII.): They
guard against evils and calamites.
Yattaqi ^Ji£J (imp. 2nd. m. sing.
VIII.): Shield! Protect! Ittaqi J?}
(prt. m. sing. VIII): Take as a
shield. Ittaqu [yD] (prt. m. plu.
VIII. ) : Ye take as a shield. Ittaquni
jji.51 (comb. Ittaqu + nl).
Ittaqaina &3l>\ (prt. f. plu.
V7//.):Take as shield. Muttaqun/
Muttaqin oyilo/ jjJLJ> ( /ace./
plu of Muttaqi): Atqd ( _ ? *jI
(elative): Most dutiful and
guarding against evils. Taqiyyann
Ljj (act. pic. m. sing, ace): One
who carefully guarded against
evils. Taqdtun slij' (v. n.):
Observing duty. Taqwa^jju(n.):
Protection; Warding off evil;
Observing duty; Abstainment;
Observing the Divine ordinances
in every walk of life. (L; T; R; LL)
The root with its above forms has
been used in the Holy Qur'an
about 258 times.
Waka'a fe
To recline. In its root form is
not used. In use are Tawakka 'a
ITjj V.Auka'a \£) IV and
Ittaka'a 1x3] VIII forms
Atawakka'u jSy\ (imp. 1st. p.
sing.): I lean. Muttaki'una/
Muttaki'ina ijCS^Lo/ jjj£Li
(ace./ ap-der. m. plu. VII}.):
Reclining upon. Muttaki'un l£Lo
(n. place and time VIII): Repast,
Place where one reclines; Day-
couch; Cushioned couch. (L;T;R;
LL).
The root with its above four forms
has been used in the Holy Qur'an
about 1 1 times.
Wakada jTj
To confirm, assert, affirm,
ratify.
Taukid J*£y(v. n.): Ratification;
Confirmation; Assertion (16:91).
(L; T; R; LL)
Wakaza ^Tj
J< • 'JO
To strike with a fist, drive
back.
619
Wakala JTj
Walada jJj
WakazaJ>j(prf. 3rd.p.m. sing.):
He struck with fist; drive back.
(28:15). (L;T;R;LL)
Wakala J^j
To entrust, confirm, give,
charge, dispose affairs, lean
upon, rely upon.
Wakkalnd LJiTj (prf. 1st. p.
plu. II.): We entrusted, etc.
Wukkila J5j (pp. 3rd. p. m.
sing. II.): Is given charge.
Tawakkaltu cJ^y (prf. 1st. p.
sing. V.): I have put my trust.
Tawakkalna LJJT^J' (prf. 1st.
p. plu. V.): We have put our
twist. Tawakkal JSJJ (prt. m.
sing. V.): Put thy trust.
Tawakkalu IjJiSjj (prt. m. plu.
V.): Put (O men!) your trust.
Yatawakkal Ji"j^j (imp. 3rd.
p. m. sing.): He puts his trust.
Yutawakkal Ji"j^j (imp. 3rd.
p. m. sing. V.): Put trust.
Natawakkalu JiTjJu (imp. 1st.
p. plu. V.): We put our trust.
Mutawakkiluna jjTJTjj^o (ap-
der. m. plu. V.): Those who put
their trust. Wakil J~Sj (act. 2.
pic. m. sing.): Disposer of
affairs; Responsible of affairs;
Guardian; Witness; Support;
Answerable; Surety; Authority
to control. (L; T; R; LL)
The root with its above form has
been used in the Holy Qur'an
about 70 times.
Walata cJj
To diminish, impair (the right
of any one), withhold.
Yalit cJu (imp. 3rd. m. sing.):
Diminish (49:14). (L; R; T; LL)
Walaja^Jj
To enter, penetrate in, go in,
pass through, gain.
Yaliju nlj (imp. 3rd. p. m.
sing.): Will enter. Yuliju tJjj
(imp. 3rd. p. m. sing. IV):
Makes pass into, gains. Tuliju
p}y (imp. 2nd. p. m. sing. IV.):
Thou causeth to pass into; Thou
causethto gain. Walijatun i^Jj
(act. 2nd. pic. f sing.):
Anything that is introduced or
inserted into anther thing;
Protecting friend; Intimate
f reind ; Fast ally ; Reliable friend ;
One whom a person takes upon
to rely and who is not of his
family. (L; T; R; LL)
The root with its above four
forms has been used in the Holy
Qur'an about 14 times.
Walada jJj
To beget, give birth.
Walada jJj (prf. 3rd. p. m.
sing.): He has begotten.
620
Waliya [Jj
Waliya "Jij
Waladna jJj (prf. 3rd. p. f.
plu. ) : They (f ) gave birth. Wulida
J,} j (pp. 3rd. p. m. sing.):Hewas
born. Wulidtu o Jdj (pp. 1st. p.
sing.): I was born. Yalid jJu
(imp. 3rd. p. sing, juss.): He
begets. Yalidu \jjL(imp. 3rd. p.
m. plu. ace): They will beget.
AlidujjJ\(imp. 1st. sm,g.):Iwill
give birth, will bear a child. Yulad
jJjj (pip. 3rd. p. m. sing, juss.):
He is begotten. Waladun JUj
(n.): Child; Offspring. Auldd j*^j I
(n.plu.): Children. Wdlidun jJIj
(act. pic. m. sing.): Begotten,
Real father. Wdlidatun sjJIj
(act. pic. f. sing.): Mother.
Wdliddn/Wdlidain ^-tllj /
jljJIj (act. pic. dual): Parents.
Wdlidai (j-Jlj (act. pic. duel,
f.d.): Parents. Wilddn jl-dj (n.
plu.): Youths; Children. WaUdun
jlJj (act. 2nd. pic. m. sing.):
Child. Mauludun Sjiy> (pis. pic.
m. sing. ): Begotten one; One
who is born. (L; R; T; LL)
The root with its above forms
has been used in the Holy Qur ' an
about 102 times.
Waliya "Jj,
To be close, near, follow, be
up to
Yaluna jjJu (imp. 3rd. p. m.
plu.): They are near. Walla Jj
(prf. 3rd. p. m. sing. II. from
Walla 3j Yuwalli^Jijj): Turned.
Wallaita (prf. 2nd. p. m. sing.
II.): Thou hast turned. Wallan
uj (prf- 3rd. p. m. plu. II.):
They turned. Wallaitum *^Jj
(prf. 2nd. p. m. plu. II.): You
turned. Yuwalli Jjj (imp. 3rd.
p. m. sing. II): He turns.
Yuwallauna j_>Jjj (imp. 3rd. p.
m. II. emp.): They would turn.
Yuwalluna oj^yi (i m P- 3rd. p.
m. plu. II.): They will turn.
Yuwallu I_jJjj (imp. 3rd. p. m.
plu. II. final nun dropped): They
shall turn. Tuwalluna jjUjj
(imp. 2nd. p. m. plu. II): Ye
turn. Tuwallu \j$JJ (imp. 2nd.
p. m.plu.): Ye will turn. Muwalli
<j$y> (imp. 1st. p. plu. II.): Do
we let them have power; We
shall keep close; We cause to
turn. Muwalliyanna aJj-° (imp.
1st. p. plu. II. emp.): We surely
cause to turn, We will let (him)
pursue the way. Walli "Aj (prt.
m. sing. II.): Turn thou. Wallu
\jij (prt. m. plu. II.): Turn ye.
Tawalla ^Ijj (prf. 3rd. p. m.
sing. V.): Turneth away; He
undertook, is in authority, took
as friend. Tawallau jjjj' (prf.
3rd. p. m. plu. V.): They turned
away, took for friend.
Tawallaitum *^Jjj (prf. 2nd.
p. m. plu. V.): Ye turned away,
went back. Yatawalla 3j^j (imp.
3rd. p. m. plu. V.): He turns
away; protects, defends, deals
friendly. Yutawallu IjJj^j (imp.
621
Wana
iJ3
Wahaja pj> 3
3rd. p.m.pluSmAnun dropped) :
They make friend; They turn
back. Yatawallauna jjlj^j {imp.
3rd. p. m. plu. V.): They turn
away, make friends. Yatawallu
I^Jjjj {imp. 2nd. p. m. plu. final
nun dropped): They turn away,
make friends. Tatawallau $j£
{imp. 2nd. p. m. plu.): Ye turn
away, make friends. Tawalla Jjj
{prt. m. jiing. V.): Turn away.
Wdlin Jlj {act. pic. m. sing.):
Defender; Protector friend;
Helping friend. Walt Jj {ap-
der. m. sing.): Protecting
benefactor; Helper; Ally
Successor; Heir; Guardian
Auliya 'u >■ LJj I {n. plu. of Wall)
Defenders etc. Waldyat L i Yj (v
n. ): Protection; Inheritance
Aula Jjl {elative): Nearest
Closer; Better claim; Woe
Auliydn jLJjl {elative dual)
Two nearest ones. Maula <Jj-o
{ap-der. m. sing. IV): Patron;
Friend; Owner; Master;
Protector; Benefactor. Mawali
^jJlj-a (n. plu.): Inheritors;
Kinsfolk; Clients; Friends;
Wards. Muwalliha I4JJ-0 {ap-
der. m. sing. II.): Bears up;
One who turns to; One to whom
one turns his attention; Which
one makes dominant over him;
Focal point. (L; T; R; LL)
The root with its above forms
has been used in the Holy Qur ' an
as many as 233 times.
Wana
,<>-»
To be slack, negligent, remiss,
tire.
La Taniya Ls5*i{prt. neg. dual.):
Slaken not ye twain (20:42). (L;
R; T; LL)
Wahabak-Jtj
To grant, give as a gift,
dedicate, offer as a present,
bestow.
Wahaba ^j {prf. 3rd. p. m
sing.): Has granted etc
Wahabat c~*j {prf. 3rd. p. f.
sing.): She dedicated, offered
Wahabnd L**j {prf. 1st. p
plu.): We granted. Yahabu i_^$j
{imp. 3rd. p. m. sing.): He
grants. Ahabu < r *t>\ {imp. 1st.
sing.): I give. Hab y*A {prt. m.
sing.): Bestow. Al-Wahhab
y>L*jJI(n. ints.): The most liberal
bestower. One of the excellent
names of Allah. (L; T; R; LL)
The root with its above forms
has been used in the Holy Qur' an
about 25 times.
Wahaja «ij
To blaze, burn, glow, dazzle,
heat, kindle.
622
Wahana ^j
Wailun Jj
>j
Wahhdjan L>L*j (n. ints. ace):
Dazzling; Glowing; providing
immense light and heat from a
long distance; Full of blazing
splendor (78:13). (L; T; R; Ibn
Faris; LL)
Wahana j^j
u-fe ■ ^J
To be weak, feeble, faint,
infirm, remiss, languid
Wahana j*j (prf. 3rd. p. m.
sing.): Waxed; Feeble.
WahaniiAjXbj (prf. 3rd. p. m.
plu.): Nerved; Slackened, Lose
hearted. LaTahinu l_^j' *i(prt.
neg. n. plu.): Slacken not Q ye
men! Wahnun/Wahnan L*j/
j.Aj (ace/ v.n.): Weakness.
Auhana j.*jl (n. elative):
Weakest, Frailest. Muhinu j^>
(ap-der. m. sing. IV.): One who
makes weak. (L; T; R; LL)
The root with its above forms
has been used in the Holy Qur ' an
about 9 times.
Waha^j
<_rfe • ^*j
To be weak, frail, torn, burst.
Wdhiyatun Z^zlj (ap-der. f.
smg.):Frail;Torn(69:16).(L;T;
R;LL)
Waika'anna jtSvj/
Ruin seize you! This word is
composed of the interjection
Wai^jj and Ka' anna j\S. Itis
regarded by some
commentators such as
Baidzawi, as an abbreviation
of Wail Jjj (woe to) and
Ka'anna jlS" (to thee).
According to some Waika is
equivalent to Flam (L; T; R;
LL)
Waika'anna jt£jj ': (28:82).
Wailun ^ j
Word of interjection,
dispraise or threat. Woe!
Commonly used with (lamfi)
as Wailun lakaSbj: Woe to
thee! or affixed to a pronoun
directly without a proposition
as Wailakum *£JLj: Alas for
thee! Sometimes a pronoun
precedes this word to
emphasize the misfortune as
lakum al-Wailu: Yours will
be woe.
Wfiilaka ALj (comp. of Waila
Jjj and ka J= thee). Woe to
thee. Wailana LLj (comp. of
Waila and nd= us) Woe to us.
Wailakum *£-Lj (comp. of
Waila and kum=you): Woe for
you. Waila-ni < _^Lj (comp. of
Waila and ni= me): Woe to me!
Wailun laka JJ Jjj; Woe to
thee! Wailun Jjj : Woe! (L; T;
R;LL)
The root with its above forms
has been used in the Holy Qur' an
about 40 times
623
Ya^
Ya' isa
\j~*i.
Ya
S* Y
The 28th letter of the Arabic
alphabet called ya j. It is one
of the letter termed soft or
weak. The othertimes are Alif
i_i)l Wdwj. When a postfix it
is a pronoun of the 1st. p. m.
and / as Kitabi ( _ s jL^' (my
book). When preceded by
Alif Ud\ Wdwj and Yd ^ it
takes Fatha as in Baniyya ^u
(my son) to become a pronoun
of 1st. p. m. and fem. It is
also a sign of the / in the
imperative as Uktubi LS ^\
(write thou/.). Ya <j is one of
the letters termed
Mahmusahi^jA^A (soft or
weak letter). If the original
trilateral root has one or more
than one of the weak letter
AliftjA\ Wdwj and Ya ^j, this
will effect the derived forms
in their shapes. The ya ^ is
omitted when the proceeding
nun occurs at the end of a
word, as in Yahdini ^Jtfj
(will guide me) instead of
Yahdini ^ _tgj . Its numerical
value is 10.
Yal
Common of vocative particles
used in calling one who is
near (like O!) and who is far
in place or high degree to him
who is between near and distant,
thereby governing the
nominative and accusative
cases.
Ya' isa ^JLf
:L,L
To despair, give up hope,
know, be acquainted with,
realize. Ya ' s ^ L: To despair
of a thing. It is a synonym of
Qanata J±J (To cut of the
hope). Ya' isat c.i^: To
pass the age of fertility, be
barren (woman). There is no
word in the Arabic language
commencing with ya ^
followed by hamzah except
and its derivatives
LL and its
Ya' isa^L>_
and Ya'ya'
derivatives.
Ya' isa ^JJ (prf. 3rd. p. sing.):
He despaired, realized. Ya'isu
lj— 4L (prf. 3rd. p. m. plu.): They
have despaired. Ya'isna j— ^j
(prf. 3rd. p. f. plu.): They (f.)
despaired of menstruation.
Ya'asu ^jmL^u (imp. 3rd. p. m.
sing.): Despairers. LaTa'iasu
\j~Jj "^ (prt. neg. m. plu.):
Despair not. Ista 'isa ,ju1Lm[ (prf.
3rd. p. m. sing. X.): Despaired.
Ista'isu lj.,.J.r.„..l (prf. 3rd. p.
m. plu. X.): They despaired.
Ya 'ilsun ^ jL (n. ints. ) : Totally
despaired person. (Sihah; Asas;
624
Yabisa ^*J / Yabasa ^-L
Yada ,j J*
L; T; R; LL)
The root with its above form has
been used in the Holy Qur'an
about 13 times.
Yabisa
o^~
I Yabasa
o^~
i/lrf.
To become dry, wither.
Yabasa/Yabasan
(acc/v. n.): Dry. Ydbisun j-jIj
(act. pic.m. sing.): Dry one.
Yabisat oL-jL (act. pic. f.
plu.): Dryness. (20:77; 6:59;
12:43,46). (L; T; R; LL)
Yatama
r-
To be become an orphan,
become without father before
puberty or maturity, become
isolated, lonely, solitary,
weary, jaded, become
motherless (beast), become
orphan, become widow .
Yatimum/ Yatiman L-JJ /*^j
(ace./ act. 2 pic. m'sing.):
Orphan Yatimain j_*1-Jj' (act.
pic m. dual.): Two orphans.
Yatama ^-oLij (n. plu.):
Orphans. Yatam al-Nisa' L-i)l
^ Lu i : Women without husband
(widows, divorced or yet to be
married). (L; T; R, LL)
The root with its above four
forms has been used in the Holy
Qur'an 23 times.
Yajuj £j>L
Gog. Name of the tribes of
barbarians near the Caspian sea.
Yajuj £j»l : Gog (18:94; 21 :96).
Yada ^ Ju'
4H ■ ^
To touch, aid, do good, be
beneficent, show power and
superiority. Yadun Ju for
Yadyun ^Ju ): A hand; dual
Yaddni jljy_; oblique Yadaini
,^jjb . When in connection
with a complement Yada and
FaJa; ^ jJ ; plu. Aidin Jul (for
Aiduyun^Jj)). 'An- Yadin jx
Ju : With a willing hand; Out of
hand; Having financial ability;
In acknowledgment of the
superiorpower; Inready money
and not in the form of deferred
payment; Considering it as a
fovour; On account of help;
(payment should be made by
the hand of the parties
themselves without the
intervention of a third party
and without reluctance. Baina
Yadaihiij Ju i>u: Before him; In
his presence hit; Between his
two hands. Ulill Aidi: Men of
power; (lit. gifted with
hands). Suqaita fi Aidihim
jkJL- |*4j Jul (J: (idiomatic
expression): They repented.
The idea seems to be that
they hit their fingers in grief
and contrition). Yaddi>: Handy;
625
YaSin
i£L
Ya'qub o>i*/
Might; Power; Superiority;
Benefit Possession; Favour;
Generosity. The idea behind
these expressions is that the
use of the hand is the real
source of the superiority and
power. Upper hand; Arm.
Foreleg of a beast; Handle of
a tool; Wing of a bird. Ma
qaddamatYada ^Jj C~oJi L>:
That is what thou hast
deserved.
Yada I Ju in. dual the final Nun
of dual is omitted): Two hands
Yadai ,jJj in. dual.): Two hands;
Before. In front of. Aidi Jul (n.
phi.): Hands. (L; T; R; LL)*
The root with its above three forms
has been used in the Holy Qur'an
about 120 times.
YaSin^
Combination of the alphabets
Yd L and Sin jw
YdSin ^ : (3 6 : 1 ) O perfect man !
O perfect leader! (A reference to
the Holy Prophet Muhammad (PBUH)
in the Holy Qur'an). It is the title
of the thirty sixth chapter of the
Holy Qur'an. (Ibn Jarir;
Kashshaf; Badzawi; Ibn 'Abas;
Ikramah; Dzahhaq; Hasan;
Baidzawi; Ibn Kathir .
Yasara
To become gentle, easy,
multiply, prosper, f acilitate, play
at dice.
Yassara j~. J (prf. 3rd. p. m. sing.
II.): Made easy. Yassarna b^lu
{prf. Ist.p.pluII.y.'Wemadeeasy.
Noyassiru jL~j (imp. 1st. p. plu.
II.): Weshallease. Tayassara JLj
(prf. 3rd. p. m. sing V.): Became
easy. Istaisara ^,.^.,.1 (X.) Got
easily. Yusr j^j (n.v.): Ease.
Yasirun/ Yasiran \j~~j I j~+ -j
(ace j 'act. pic. 2nd. m. sing.):YLasy
to bear; Light; Small. Yusrdfjj** j
(elative, but used as adj.): Ease
Maisuran Ijj— — o (pact. pic. m.
sing, ace): Gentle; Easy.
Maisaratun "t>j~~J(n. place and
time): Easiness. Maisir j~~j> (n.):
Gambling. (L; R; T; LL)
The root with in above forms has
been used in the Holy Qur'an
about 44 times.
Al-Yasa'a *~*JI
Elisha. He was the disciple and
successor of Elijah (Ilyas) and
livedfrom938B.Cto828B.C.
in the northern Israel during
the reign of Ahziah.
Al-Yasa'a £~JI: Elisha (6:86;
38:48).
Ya'qubo jA*/
Jacob; Israel, the son of Isaac,
the son of Abraham. The twelve
tribes of Israel were named
after his twelve sons - Ruben,
Simeon, Levi, Judah,
Issachar, Zehulum, Joseph,
Benjamin; Dan, Naphtali, Gad
andAshar(Gen.l8:19;35:23-
626
Ya'qub ^j^.
Yaqina jju
26; 49:28).
Ya 'qub *~>j3l*j (proper name)
Jacob. (L; T; R; LL)
The name has been used in the
HolyQur'an about 16 times.
Ya'uq Jyu
Name of an idol worshiped
before the Flood, and then
by the pagan Arabs. It was in
the shape of a horse. Banu
Hamadan were its
worshippers.
Ya'uq Jjjtj (proper name):
Name of an idol (71:23). (L; T;
R;LL)
Ya gh utho yu
Name an idol of the pagan
Arabs. The tribe Mflrad was
its worshiper. It was in the
shape a lion.
YaghutiZjJu (proper name): An
idol(71:23)."(L;T;R;LL)
YaqutOjiL
Rubies
Yaqut OjiL (collective n.):
(55:58). (L;T;R;LL)
Yaqtin j}k£{
Probably derived from
Qatana: To be bent, settle in
a place.
Yaqtin aUa-L («.): Creeping
plant. (L; T; R; LL)
Yaqina ^
To be certain, obvious.
Yuqinuna oj~*jt. (imp. 3rd. p.
m. plu IV.): They are certain,
sure of. Tuqinuna jj^y (imp
3rd. p. m. plu. VI): Ye are certain.
Istaiqana jJLjlJ (imp. 3rd. m.
sing. X.): He has firm belief.
Yastaiqinu jJLjl-^ (imp. 3rd.
p. m. sing. X): He has firm
belief. LiYastaiqinu ^L-r-^J:
In order to be certain, Yaqinun
ayL: Sure. Yaqinan LlJL (ace):
Surely. Yaqin ayL : Certainty;
Death; Inevitable. Muqinun
j_^ij-o (nom.) Muqinin ouij-o
(ace. ap-der. m. plu. IV.): Those
who are certain, convinced.
Mustaiqinina juJLJi—o (ap-
der. m. plu. X. ace.): Convinced.
(L; R; T; LL)
The root with its above forms
has been used in the Holy Qur ' an
about 28 times.
Yumma
r*
\1
r-
To be thrown in the river,
purpose a thing, clean the
face and hands with dust (for
prayer), aim at, intend, go
towards. Tayammum «^J :
Process of ablution with clean
dust, by clapping palms of
hands on it and then passing
them over the hands up to
627
Yunus
lT-L*.
Yawima
?*
elbows and face as if they were
washed by water. It should be
dust, on earth, land, ground,
surface. The earth on any thing
containing pure dust.
Tayammum JLp (4:43; 5:6).
Yamm L («.): River; Sea; Flood.
(L; T; R; LL)
The root with its above two forms
has been used in the Holy Qur'an
about 1 1 times.
Yamana^TYaminajukj
To meet on the right side,
bless, lead to the right, be a
cause of blessing.
Yaminun Crs (n.): Right hand.
Aimanun jUI (n. plu.):^ Right
hands; Oaths. Aimana ^(adj.):
Right, Blessed. Maimanah ilo—o :
Peoples of the right hand, that are
blessed. (L; T; R; LL)
The root with it above four forms
has been used in the Holy Qur ' an
as may as 53 times.
Yana'a &
To be ripe, reach maturity.
Yana'a *ij (v. «.): Ripening
(6:99). (L;T; R; LL)
Joseph. A prophet, the eleventh
son of the prophet Jacob, and
the elder of the two sons of
Rachel. The meaning given to
the name is 'shall add' or the
Lord shall add to me another
son (Gen. 30:24). Though
Joseph was buried in Egypt, his
remains were later removed to
Palestine when the Israelites
were commanded by God to
leave Egypt.
Yusuf *_L,.>jj: Joseph (Proper
name).
The name has been used in the
Holy Qur'an about 27 times.
Yauima .^/
To be one, exist for a day,
spend, last a day. Yawn ,j±:
Day; Time; Day of a battle,
Thousand years (22:47); Fifty
thousand years (70:4); Time;
Aeon; Day and night;
Moment.
Today.
Yauman I-o^j ( n.):Day.
Yaumain oy>jj (dual, ace): Two
day s Ayydmun , L I (n. plu. ) : Day s.
Ayy dm Allah *JJ I > LI: The favours
and punishments of God.
Youma 'idhin JlLojj (comp. youm
*jj + dhin - then): Then on that
day. (L; R; T; LL)
The root with its above four
forms has been used in the Holy
Qur'an as may as 485 times .
Yunus j^ji
Man of the fish, Jonah
Yunus ^jj: Jonah (4: 162; 6:86;
10:98;37:139)
628
Al-Yaum j»_^JI
Appendix I - System of Punctuation
Appendix I
System of Punctuation
The Pause (Waqf)
Every language has certain rules of punctuation, of making
or not making a pause in writing or speech. These rules make
descriptions more accurate and statements more intelligible for the
addressees.
Early Muslim scholars took great pains to put up signals and
lighthouses at every rock in the way of the students, readers, and
listeners of the Holy Book. They kept in view the rules of making
a pause - sometimes a very short one, sometimes a little longer,
sometimes not at all - and accordingly fixed certain marks to be
followed. These scholars invented signs such as periods, colons,
semicolons, commas etc . and assigned them visual forms which were
abbreviations of the words whose meanings stood for various types
of pauses.
1 . O : A small circle O at the end of a word means that the
verse has come to an end. The circle stands for an abbreviated i of
the word waqf-tdm which conveys that the statement is complete to
the extent. A reader encountering O at the end of a verse can always
stop for a complete pause. A similar pause is possible when a small
J?, a small r , or a small » occur at the end of a word.
If one of the following signs: fathah'- , kasrah - , dzammah
-, tanwin - or - shadd - are present at the last alphabet, they should
be disregarded in pronunciation and the last letter should be read as
if it contained the sign sukun . Note the change of pronunciation
of the following word: ^0^1*11*5 (Nastainu) should be pronounced
as Oj-jd— J and ji>1 (Ahadun) as 0^>1 (Ahad). However a sukun
on the last letter leaves the pronunciation unchanged if the reader
decides to stop, e.g., ^o'jSjj
2. While pronouncing - form of tanwin at the end of a
verse; if I alif or ^ Yd (,j without dots) occur after the letter with
- (i.e., 'an') the last letter at the time of a waqf (pause) should be
629
Appendix I - System of Punctuation
pronounced with the sound of alif (i.e. 'a') and not the usual sound
'an', for example, as if followed by Alif at the time of waqf or pause.
This is illustrated in the following example: <-*-^ (7:98) would be
pronounced ^^sw? Dzuha and not Dz.uhan.
3. If the last letter of a verse is td marbuta s, it should be
pronounced as if it were ha t> if the reader chooses to make a stop,
e.g. 0s_^ should be pronounced as Quwwahtji. However, when
the last letter is td o it will not be changed into ha t>.
Td marbuta "t> will be pronounced as td o when no pause is to be
made at the end ofa verse e.g., as in L ^La5o X^\j. Here the words
will be pronounced as Ndsibatuntasld and not Ndsibah-tasld.
4. If a letter with a fathah tanwin ". is followed by alif
without any vowel sign, this a/;/ will be pronounced with the 1 sound
(a single fathah). If a letter with a fathah tanwin precedes the
letter Yd (<j without dots) without any vowel sign, the last Yd (^
without dots) will be pronounced as alif with a fathah on the
preceding letter e.g.: \j*-^ will be read Lki.
t: A small 'ain <> on the top of a circle or one standing alone
within a line indicates the end of a verse along with the end of a
Surah.
» : A small mim » on the top of a circle or one standing alone
within a line indicates a mandatory pause. Not pausing at one of
these signs can alter the meaning understood by the addressees.
J?: Asmallfrz i? on top ofa circle or standing alone is called
waqf-mutlaq and indicates a pause when a sentence comes to an
end but the argument continues in the next sentence.
£: A small jim r on top of a circle or standing alone is
called waqf-jaiz. It indicates that a pause is preferred but continu-
ation is also allowed.
j: A small rd j on top of a circle or standing alone indicates
that it is better not make a pause at this point while reading.
j&: A small sad ^a on top of a circle or standing alone
indicates that a reader should preferably continue without a pause,
however there exists leave to make a pause. The difference
between the signs rd and sad is that in the former case it is better and
630
Appendix I - System of Punctuation
preferable not to make a pause, rather go on reading by joining the
words whereas in the later preference is given to making a pause while
reading.
J: A small qaf J on top of a circle or standing alone
indicates that a reader should not make a pause.
J»*»: The marks J-^» or ^^Ju? on top of a circle or standing
alone indicates that a reader may or may not stop, however it is
better to join the words before and after the sign and avoid a pause.
cjiS: A sign of qaffuui or USj indicates that the reader need
not stop.
j*/: A sign of sin j* or saktah i^SLu indicates that the
reader should make a short pause but not long enough to take a
breath. The difference between qaff and saktah is that one should
stop longer at qaff<Jt3 as compared to saktah ilSLu, but in neither
case not long enough to take a breath.
V : A la V alone within a verse strictly prohibits a pause. A
Id *^ on the top of a circle a pause is optional. The reader can either
stop or continue the reading by j oining the last word before this sign
and the first word of the next verse. Difficulty may arise for a
beginner if their is a tashdid on the first letter after the sign. The
verse will then start with a vowel-less letter or with a nun-qutni
(small nun j below a letter). Thus there are three ways of making
a waqf'xi la H is on the top of a circle:
a. If the word of the verse following the above sign
Hi
starts with a tashdid, then either:
i. Pause at the end of the preceding verse,
disregard the tashdid and start the new verse in
a normal way.
ii. Disregard the sign la *i above the circle and
read by joining the two words on either side of
this sign.
b. If the second verse begins with Alif I and lam J and
the third letter contains ufathah, then again there are
two possibilities:
i. Pause at circle containing Id V, continue as if
the fathah was on the leading alif.
631
Appendix I - System of Punctuation
ii. Join the two words without pausing. How-
ever if nun-qutni is found at the beginning of
the second verse, followed by a letter with a
fathah, the nun-qutni should be ignored and
the verse commenced as if the leading alif had
a fathah.
c. If the second verse begins with alif but the other
conditions of the case under ii) are not fulfilled, one of
the following would apply:
i. If the word before la on a circle ends with
sukun, and the word after this sign has alif
followed by dzammah. read as if dzammah is
present on the leading alif.
ii. In case above if there is kasrah or fathah in
place of dzammah, read as if kasrah was under
the leading alif.
S-. A sign of kd J means that the last encountered
punctuation should again be followed. This stresses the continuity of
the subject matter.
.-.A sign of three dots (:.) is called mudnqah. It is sometimes
written as « . Any word or expression marked with it can be read
in continuation with the preceding or the following word.
632
Appendix II - System of Transliteration
Appendix II
System of Transliteration
of Arabic Words
(Pronunciation Key)
For non- Arab readers trying to understand the correct pronunciation
of Arabic words it is necessary to resort to some phonetic system
of representing Arabic sounds. Changing letters into corresponding
characters of another alphabet is called transliteration.
Unfortunately, there appears to be no consistent or in general use for
anglicizing names and words written in Arabic. Furthermore, there
is considerable confusion in the systems currently practised. A
normally authoritative and careful encyclopedia employs, within the
space of a dozen pages, three different versions of a common name
like Quraish. At least three more spellings of the word are commonly
used by other authors, and another twelve spellings are theoretically
justifiable according to the various principles of transliteration of
Arabic.
We have adopted the most recent rules of transliteration recognized
by Western Orientalists, with very slight variation. However, no
transliteration can exactly express the vocal difference between two
languages. Besides, the inability of the characters of one language
representing the exact pronunciations and sounds of another, there
are specific difficulties in Romanizing Arabic words. Compared to
English, Arabic speech requires that the muscles of the vocal organs
be kept tout which results in clearer speech, lips are much more
mobile, stress is placed on producing the full sound of every word,
transition from one sound to another is very rapid and vowels do not
glide off into diphthong and voiced consonants.
There are some characters in Arabic alphabet such as: Cj, r, r, '$,
p , p , J?, J», Ja, {J a, which have no equivalent in English. In English,
the same sounds are sometimes spelt in more than one way and the
same letter may be used to represent more than one sound, e.g. C
represent S in face but K in cloth. Arabic spellings are much more
regular and one letter or symbol represents just one sound.
633
Appendix II - System of Transliteration
In certain combinations of words, Arabic pronunciation does not
follow the written characters. To this category belong all the letters
known by the name of Huruf al-Shamsiyyah and are as follows: o
ta (t), o tha (th), j dal (d), S dhal (dh); j ra (r), j za (z), j* sin
(s), ji shin (sh) , ^a sad (s), Ja dzad (dz), i» ta (t), J? za (z), J lam
(1), j nun (n). These are of three types:
1 . Dental: Letters pronounced by applying the tongue to the teeth.
2. Sibilant: Letters having a hissing consonant sound;
3. Liquids: Letters having a flowing consonant sound.
Whenever a word beginning with one of these letters has the prefix
al J I (representing the article 'the') the (lam J is passed over in
pronunciation and assimilated in the following consonant, as 'al-
shams' ^.^..iJ I is pronounced 'ash-shams' (hence the name 'Haruf
ash-Shamsiyyah', instead of 'Haruf al-Shamsiyyah'). In case of
remaining letters of the Arabic alphabet, which are known by the
names of 'Haruf al-Qamariyyah' , 'al is pronounced fully. This
merging of one letter in another ('al' in 'sh' is called id gh dm
(contraction of one letter into another).
This also occurs in a few other cases for which a book on Arabic
grammar should be consulted. In this transliteration we have followed
the written form for the facility of lay-reader, writing ^Jl Al-
Rahmdn instead of Ar-Rahmdn.
The system of transliteration adopted in this book is as follows:
Alphabet Representation Sound
I alif A, a Same as a (A) in English
e- hamzah , Like h in honour preceded
by a very slight aspira
tion and a soft catch
in voice,
o ba b, B Same as b (B) in 'but'
o ta t, T Softer than t, the Italian
dental
O tha th, Th Between s and th as in
'thing'
634
Appendix II - System of Transliteration
Alphabet
Representation
Sound
c
jim
j, J
Like the 'J' in Jack
c
ha, Ha
H, h
Very sharp but smooth
guttural aspiration
t
kha
kh,Kh
Like khah - representing
a velar spirant consonant
sound. Or as in German
ch in 'loch' by bringing
the tongue into the posi
tion of k as in key while
pronouncing a strong
rasping h
1
dill
d,D,
Softer than d, the
Italian dental
i
dhal
dh,Dh
Sound between z and
th in 'that'
j
ra
r,R
Same as r in 'rain'
j
za
z, Z
Same as z in 'zeal'
a*
sin
s,S
Same as s in 'sound'
J 1
shin
sh,Sh
Same as sh in 'she'
^
sad
s,S
Strongly articulated
as s in 'kiss'
J°
dzad
dz,Dz
Aspirated d between
d and z.
J,
ta
LI
Strongly articulated
palatal t
J>
za
z,Z
Strongly articulated
palatal z
I
'ain
C
Somewhat like a strong
guttural hamzah
I
ghain
gh,Gh
Guttural g but soft.
Requires that the throat
muscles be in
gargling position
iJ
fa
f,F
Same as /in 'father'
J
qaf
q.Q
Strongly articulated gut
tural k as in 'quail'
635
Appendix II - System of Transliteration
Alphabet
Representation
Sound
J kaf
k, K
Same a & in 'king'
J lam
1,L
Same as / in lamp'
» mim
m, M
Same as m in 'man'
j nun
n, N
Same as n in 'nose'
« ha
h, H
Same as h in 'house'
j waw
w, W
Same as w in 'wheel'
j ya
y.Y
Same as y in 'yacht'
Vowels in Arabic
There are three short and three long vowels in Arabic. They are
represented by diagonal or straight lines above or below an alphabet.
Short Vowels
Fathah '- A small diagonal stroke or oblique line over
a letter. The alphabet which carries this sign is pronounced like short
a as in 'butt' or 'cut'.
Kasrah - A small diagonal stroke or oblique line
below a letter. The alphabet which carries this sign is pronounced like
i as in 'sin' or 'him'
Dzammah - A small wdw over an alphabet. The alpha-
bet which carries this sign is pronounced like o as in 'bull' or 'so'
Long Vowels
Long Fathah - A fathah in standing or upright position.
The alphabet which carries this sign is pronounced like long a as in
'bath' or 'father'. It will be written as a as in Allah A) I.
LongKasrah 7 A&aYra/zinstandinguprightposition.The
alphabet which carries this sign is pronounced like a long e as in 'keep' .
It will be written as 1 as in Injil
Long Dzammah ' An inverted dzammah above the alphabet.
The alphabet which carries this sign is pronounced like '00 ' as in
'booth' or u as in 'ruby'. It is written as u as in Hud or nun.
636
Appendix II - System of Transliteration
The long fathah have three stages of which the remaining two are
written as long wavy horizontal lines above the alphabet alif. We
admit that we are unable to explain the differences between them.
There are other pronunciations which are regulated by fathah, kasrah
and dzammah. They are as follows:
Fathah before vrawmakes a diphthong like sound as ou
in 'shout'
Fathah before yd makes a diphthong like sound ai as
i in 'file'
Silent alif after fathah makes a long vowel a.
Silent yd after kasrah makes a long vowel i
Silent wdw after dzammah makes the long vowel fi
Silent wdw after fathah makes a diphthong like
sound as ou in 'shout'
Silent yd after fathah makes a diphthong like sound
ai as i in 'file'
SUKUN OR JAZM ° :
The signs oisukun over a letter indicates the absence
of vowel sound.
Tanwin
When the signs of short vowels fathah, kasrah and
dzammah are doubled, they are pronounced with the
addition of a sound 'ann', 'inn' or 'onn' respectively.
fathah tanwin e.g. ^ bann
kasrah tanwin e.g. y binn
dzammah tanwin e.g. <-> bonn
Shadd —
This sign over an alphabet indicates the doubling of that
letter, e.g. L>l is y> c->l where c-> is doubled and
assimilated with the following ^j and the sign of shadd
is added below the fathah.
637
Appendix II - System of Transliteration
System of Transliteration of Arabic Letters
I A(a)
I a- i Dh(dh)
I i- i Dha-
f u- i Dhi-
o B(b) i Dhu-
' b Ba- j R(r)
Bi- j Ra-
j
e-> Dl- J
b Bu- j Ri-
o T(t) j Ru-
b Ta- j Z (z)
o Ti- j Za-
b Tli- j Zi-
o Jh (th) j Zu-
b Jha- o" S (s)
«— > O"
Sa-
y Si-
c> Thu j- Su
£ J(j) j* Sh(sh)
^ ^ Ja- j- Sha-
> Ji- jS Shi-
^ Ju- J> Shu-
C H(h) j* S(s)
£ Ha- u^ Sa-
,c Hi - r~ • si -
C
Hu- t/» Su-
^ Kh(kh) Jo Dz(dz)
£ Kha- Jo Dza-
£ Khi- Ja Dzi-
£ Khu- Jo Dzu-
i
D(d) J» I(t)
Da- i Ta-
Di- i» Ti-
. Du 3» Tu-
638
Appendix II - System of Transliteration
J> Z(z) J LO)
% Za- J La
J. Zi- J Li
i Zu- J Lu
. r M(m)
p__ 'a- r
f 'i- c
p 'u- r
^ Gh(gh) <J „ N ( n )
^ Gha- J
P Ghi- y
£- Ghu- o Nu
O F(f) a H(h)
o Fa- * ■
i? Qi "
Ma-
Mi-
Mu-
Na-
. Ni-
Ha
J Fi- * 5 ! Hi
J Fu * Hu
3 Q(q) J , W(W)
J Qa- J
Wa-
Wi-
Wu-
j Qu- J
j K(k) *, Y w
iJ Ka- ^ Ya
J Ki- t5
dJ Ku- t?
Yi-
Yu-
639
"f ■$ hi." ' ,s\ ■%. " •» '* s?/
" "X" 'i V'* 1 * " > 'f
Ha
Lad We made it a Qur'an in indistinct and
inexpressive language, these (faultfinders) would
have surely said, 'Why has not (the subject matter
of) its verses been made clear in exposition?'
What! Can indistinct and inexpressive language
and an eloquently clear language (be one and the
same thing). Say, 'It is a wonderful guidance and
healing to those who believe.' But (as to those)
who do not believe, there is deafness in their
ears and this (Qur'an) is obscure to them (with
regard to its factual truth). And they are (as if to
say) being called to from a place afar. (41:44)
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